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Vol. 26 - 2003 

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Vol.26 - 2003 

CARL M. MILLER, Worshipful Master 

Oshawa, Ontario 


752 Hampton Court, Pickering, Ontario L1W 3M3 

Phone 905-831-2076 Fax 905-831 -781 5 



20 Fairview Crescent, Woodstock, Ont. N4S 6L1 

Phone 519-537-2927 



Subject • Page 

Carl M. Miller, Worshipful Master 3 

Annual Heritage Banquet Address 
Our Fifty-Fifth Grand Master 

By Wallace E. McLeod, Grand Historian 5 

King Hiram -- From Strength to Strength 

By Allan J. Petrisor, Member, Board of General Purposes 15 

Masonry in the Ottawa Valley Before the First World War 

By Ronald K. Campbell, Member, Board of Gen. Purposes 31 

Communicating Happiness 

By Gerald E. Morgan, Past Grand Steward 59 

Black Creek Communications 

By Bruce Binnie, P.D.D.G.M, New Plymouth, New Zealand 67 

Our Departed Brethren 76-77 

The Heritage Lodge Past Masters 78 

Committee Chairmen 79 

The Heritage Lodge Officers 80 

The contributors to these Proceedings are alone 
responsible for the opinions expressed and also 
for the accuracy of the statements made therein, 
and do not necessarily reflect the opinions of 
The Heritage Lodge A.F. & A.M., No. 730 G.R.C. 


R.W.Bro. Carl M. Miller 

I take this opportunity to express my appreciation to the members 
of The Heritage Lodge for affording me the honour and privilege to 
serve as their Worshipful Master. It has been a year that I will cherish 
forever. The Officers and Committee Chairman have served their 
offices with distinction and are to be commended for their efforts. 

A thank-you goes to our secretary, V. W.Bro. Sam Forsythe, who 
has served our lodge for many years. The excellent manner in the way 
he prepares the lodge summons and his firm grasp on where the lodge 
is headed is to be commended. To R.W.Bro. Duncan J. McFadgen, 
who has served as Treasurer for 20 years; and to V.W.Bro. George F. 
Moore, who has served for 21 years as Assistant Secretary, thank you 
both for jobs well done, and may your resignations not mean the end 
of connections with Heritage Lodge. 

The Annual Banquet continues to be the highlight of the year for 
The Heritage Lodge. I was very pleased when R.W.Bro. Wallace E. 
McLeod, Grand Historian, agreed to be our speaker. His presentation 
titled ''Our Fifty-Fifth Grand Master'' was enjoyed by all. 

The papers that were presented to The Heritage Lodge were also 
well received over the course of the year. As they are listed in the table 
of contents I will not address them here other than to say that they 
were all extremely interesting and timely. 


The Brethren of Ingersoll and Ottawa were most gracious hosts 
and their hospitahty was greatly appreciated. 

The Interpreters at Black Creek Pioneer Village are being 
recognized around the world and are to be congratulated for their time 
and efforts extended so that the public may have a better 
understanding of our gentle craft. Your attention is directed to the 
paper by Bruce Binnie of New Zealand attesting to this. The 
Interpreters are under the direction and guidance of R.W.Bro. Bums 
Anderson who gives so unselfishly and graciously of his time on this 
outstanding project. Well done! 

The preparations for the 150^ Anniversary of Grand Lodge in 
2005 continue to go forward. I hope that many of you will come out 
and help celebrate this milestone. 

In closing brethren, I again thank you for allowing me to serve as 
your Worshipful Master. It has a most enjoyable year for me and hope 
that it has met with your approval. 

Sincerely and fraternally, 

Carl M. Miller, Worshipful Master 


Initiated, Parkwood Lodge No. 695 1973 

Worshipful Master, Parkwood Lodge No. 695 1980-81 

Chairman, Mentors' Program, Ontario District 1981-1989 

Grand Junior Warden 1990-1991 

Regional Chairman, Mentors' Program: Frontenac, Ontario, 

Prince Edward, Peterborough and Victoria Districts . . . 1989-1994 

Membership Committee Member 1995 

Condition of Masonry Committee Member 1995-1996 

Public Relations Committee Member 1996 

Demonstration Co-Ordinator Committee Chairman 1999 

Public Relations Committee Team Leader (Special Events) 2001-2003 

Worshipful Master, The Heritage Lodge No. 720 2003 

Grand Representative: Grand Lodge of Colorado near our Grand Lodge 


By R.W.Bro. WALLACE McLEOD, Grand Historian 

Grand Lodge of Canada in the Province of Ontario 

Eighteenth Annual Heritage Lodge Banquet 

January 29, 2003 

Scarborough Masonic Temple, Scarborough, Ontario 

I am deeply honoured to be with you this evening. The 
Heritage Lodge has given us so many reasons to be proud of it. 
In recent years I have not attended as many meetings as I 
should have liked; and thereby hangeth a tale. In the days when 
I was commuting across the Big Pond as an officer of Quatuor 
Coronati Lodge, my English brethren kept on telling me that I 
would never really understand Freemasonry until I was exalted 
to the Holy Royal Arch Degree. So finally I succumbed and 
joined King Cyrus Chapter, No. 232, here in Toronto, and I 
have enjoyed my membership very much; the difficulty is that 
it meets on the third Wednesday of the month. It is a fairly 
small group, and my attendance there was (and is) far more 
essential than it is at the mob scenes of The Heritage Lodge. 

Now I want to begin by going back briefly to the days 
before The Heritage Lodge was being formed. In 1973-74 our 
fiiend and founder. Brother and Professor Jacob Pos, was able 
to spend an academic year on sabbatical leave in the South 
Island of New Zealand, and there he became closely associated 
with The Masters and Past Masters Lodge, No. 130, in 
Christchurch, N.Z. This is a research lodge that was warranted 
in 1902 — a century ago, if you can picture that. A mere five 
years ago (on July 7, 1 997), I was able to attend the Lodge, and 
was given the privilege of visiting its Library, which is located 


in the Canterbury Masonic Centre; and there I found a number 
of books that had been donated by Jack Pos. 

At all events, on his return to Canada, Bro. Pos began 
working on the possibility of founding a research lodge in 
Ontario. This is a project that had been tried more than once, 
but without success. After all, our Grand Lodge has a clear idea 
of what a lodge is supposed to do. It confers degrees, drawing 
its members from a limited geographical jurisdiction. The 
notion of a lodge that did no degree work, and admitted 
members from all over the province, was completely alien. Not 
for the first time! Apparently it was because a Research Lodge 
was not feasible that the Toronto Society for Masonic Research 
was formed in 1921, and the Canadian Masonic Research 
Association was founded in 1949. 

Anyway Bro. Pos worked tirelessly and fearlessly. Some 
of the details are familiar, but some less so. It seems that the 
first organizational meeting to plan for a research lodge was 
held on October 27, 1976.' The minutes were sent to the 
members of what is known as the Grand East (a group that is 
composed of the Grand Master, the Deputy Grand Master, and 
the Past Grand Masters). (This is a body which presumably 
exists in order to give the Grand Master practical advice that is 
based on their personal experience, but a body which has, as 
Brother Pos has pointed out, no constitutional authority.^) And 
apparently in November,^ Jack Pos was invited to present the 
proposal for this unique Lodge to the Grand East. There was 
only token support, because the Past Grand Masters insisted 
that it was necessary to proceed in complete conformity with 
the Regulations and Constitution of Grand Lodge. ^ 

But we are told that one Past Grand Master, M. W.Bro. W. 
K. Bailey was able to clear the air, with the result that the 
Grand Master, M. W.Bro. E. W. Nance kivell, directed the Grand 
Secretary to send a copy of a petition for dispensation to form 
a new lodge.^ So a Founders' Meeting for the Lodge was held 
on May 18, 1977.^ 


The Charter members included only two Past Grand 
Masters, M.W.Bro. James N. Allan, Provincial Treasurer of 
Ontario, aged 82 (G.M. in 1965), and M.W.Bro. William K. 
Bailey, retired educational administrator, aged 73 (G.M. in 
1971). The Lodge was Instituted on September 21, 1977, and 
Constituted on September 23, 1 978.^ At the latter meeting, after 
the Consecration of the new Lodge had taken place, the Grand 
Master, M.W.Bro. Robert E. Davies, withdrew; and M.W.Bro. 
W. K. Bailey was invited to serve as the first Installing Master. 
And ~ one more detail ~ the first Past Grand Master who 
actually presented a research paper to The Heritage Lodge was 
W. K. Bailey, who in September 1979 told us about The 
Constitution of Grand Lodge 1855-1979.^ 

Who was this man who overcame the hostility to the 
notion of founding a Research Lodge, who chose to be a 
Charter Member, who served as the first Installing Master, and 
who presented a paper to the Lodge? 


The 1820s and 1830s were an active time for emigration 
from Ireland to Upper Canada. My wife's ancestors came over 
from County Wexford in 1822, and settled in Cavan, Durham 
County, 10 miles west of Peterborough; and my mother's 
people came from County Limerick in 1828, and settled in 
Brock Township. And at some time in the 1 830s, James Bailey, 
a tenant farmer from County Fermanagh, in Northern Ireland, 
emigrated to Canada, apparently settling in Hastings County. 

His grandson, George Anderson Bailey (1883-1941), also 
a farmer, was initiated into Masonry in Stirling Lodge, N° 69, 
in Stirling, lOmilesnorthofBelleville, on January 23, 1913, at 
the age of 30. He served as its Worshipftil Master in 1920. He 
and his wife Mary Maude Kirk had seven children, and four of 
his sons were initiated into their father's lodge in their early 
twenties. They all eventually became officers of Grand Lodge: 

(1) William Kirk (1904-1992), initiated December 31, 
1925, at the age of 21; the subject of this paper. 


(2) Clarence Arthur ( 1 908- 1 974), initiated April 1 6, 1 93 1 , 
at the age of 22. He affiliated with St Francis Lodge, N° 24, 
Smiths Falls, in 1946, and served as Master in 1955. He was 
elected District Deputy Grand Master of St Lawrence District 
in 1971. 

(3) George Gordon (1913-1995), initiated May 17, 1934, 
at the age of 2 1 . He served as Master in 1 95 1 , and was named 
as Grand Sword Bearer in 1971. 

(4) Ross Craig (1919-1982), initiated July 1 6, 1 942, at the 
age of 23. He affiliated with Temple Lodge, N° 666, Belleville, 
in 1951, and was Master in 1957. He was named as Assistant 
Grand Director of Ceremonies in 1972. 

William Kirk Bailey was bom in Harold, Rawdon 
Township, Hastings County, Ontario, on September 17, 1904. 
He graduated from Toronto Normal School in 1924. Then, 
while he was teaching elementary classes at John Fisher 
School, he studied extramurally at Queen's University; in due 
course he was able to take one year away fi'om teaching, to be 
a full-time student, and earned his honours B.A. in chemistry 
and biology fi'om Queen's University in 1931. After that, he 
taught successively at Oakwood Collegiate (1931-44), 
Lawrence Park Collegiate (1944-46), and Bloor Collegiate 
(1946-47), all in Toronto. Then he became an administrator, 
and was successively Principal of Riverdale Collegiate (1947- 
57) and Lawrence Park Collegiate ( 1 957-64). He closed out his 
professional career by serving as Assistant Superintendent of 
Secondary Schools for Personnel (1 964-70). This responsibility 
involved studying the school systems in Russia, Germany, and 
Holland, and recruiting teachers from Great Britain, New 
Zealand, and Australia. 

On July 7, 1934, Bill Bailey married Mary Eleanor 
Langtry, of Carleton Place. They were the proud parents of 
three children, Robert Langtry, Sandra Eleanor, and Joan Kirk. 
Robert was initiated into Vittoria Lodge, N^ 359, down near 
Lake Erie, on May 14, 1971, and served as Master in 1979. 




Bill Bailey was initiated into Masonry in his father's lodge, 
Stirling, N^ 69, on December 31,1 925 ~ three months after his 
twenty-first birthday. He affiliated with Bay of Quinte Lodge, 
N° 620, in Toronto, in 1932, and served as its Master in 1943. 
He became District Deputy Grand Master of Toronto District 
B in 1950-51. He was a member of the Board of General 
Purposes 1 959-69, and Chairman of the Committee on Masonic 
Education 1 960-69. He offered himself as a possible Deputy 
Grand Master in 1967, but the electorate thought otherwise. 
Two years later he was more successful; he served as Deputy 
Grand Master 1969-71, and as Grand Master 1971-73. He was 
Custodian of the Work from 1973 to 1984. He became a 
Director of the Masonic Foundation of Ontario 1970-89; and 
served as its President, from 1974 to 1986. 

We should be reminded of some of his accomplishments. 
This may help to explain why he deserves to be recognized as 
one of our great Grand Masters. 

Some of these are matters in which he dragged Grand 
Lodge, often kicking and screaming, into the modem age. 
During the years 1 969-7 1 , when he was Deputy Grand Master, 
he traveled around the Province, meeting Masons, getting in 
touch with the grassroots, taking the pulse of the Fraternity, and 
finding out what needed to be done. During those years of 
preparation he encouraged the introduction of Regional 
Masonic Workshops, as one way of getting the opinions of the 
Brethren. The first ones were held in Port Hope, on April 1 8, 
1970, and in Woodbridge on April 25, 1970. They were really 
howling sessions where the Brethren were encouraged to speak 
out about their perceptions of the state of the Craft. Then, after 
two years of finding out what was needed, when he was in a 
position of authority, he acted. Here are some of the things he 
accomplished, then and later. 

(1) According to the Constitution, Grand Lodge's Board of 
General Purposes is supposed to have the general care and 



regulation of all the concerns of Grand Lodge. Ever since 
1878, the Board had met only once a year, which made its 
mandate preposterous. In 1972, this man introduced regional 
meetings of the Board, which were certainly a step in the right 

(2) In 1 905 John Ross Robertson had reported that In 1884 
Grand Lodge expressed an opinion unfavourable to the use of 
liquor at the refreshment tables of lodges}^ And in 1948 a 
Grand Master's Ruling decreed that the use of spirituous liquors 
and other intoxicants was forbidden at Masonic gatherings, and 
in Masonic buildings. This ruling was honoured more in the 
breach than in the observance, particularly at evenings of 
Installation. In 1972. this man rationalized the situation by 
issuing a directive that allowed the serving of alcoholic 
beverages on a few strictly delineated occasions.'^ 

(3) The official ritual had never been printed in this 
jurisdiction, except, from 1887 on, for those who reached the 
dizzy rank of Warden; all instruction in the ritual for new 
members and junior officers was supposed to be mouth to ear. 
(Of course most Masons used bootleg copies of the Work, 
which were readily available in bookstores.) In 1972, this man 
arranged to have the Questions and Answers for the candidate 
printed for the first time.'^ And two years later, in 1974. as 
Custodian of the Work, he authorized the printing of the whole 
ritual, for distribution to all Brethren, once they had passed the 
Examination after Raising. ^^ 

(4) The last educational book issued by Grand Lodge had 
been the Manual for Instructors, in 1 948; it wasn't terribly good 
to start with, and had not aged well. In 1972 this man set up 
two committees that were charged with the responsibility of 
producing new books. ^"^ His experience as a personnel officer 
in public education helped him to assess the talents and enlist 
the services of those whom he met in his Masonic travels. And 
so he was able to suggest the names of many Brethren from all 
across the Province who could help in writing these new books. 



And, with their contributions, the committees were able to 
produce Beyond the Pillars (1973) and Meeting the Challenge 
(1976), both of which were well received by the Brethren. 

(5) Ever since 1 935, the Book of Constitution had included 
an Appendix of Grand Masters' Rulings ~ 35 or so pages filled 
with regulations that had been issued in various years from 
1859 on, arranged by subject matter. These were lots of fun to 
read, but they made the book almost unusable. In 1972, this 
man set up a Committee to revise the Constitution 
completely,'^ and the task was completed in 1979.'^ 

(6) For ten years. Grand Lodge had been holding its annual 
communication in the steamy environment of Cedarbrae 
Secondary School, on Markham Road near Lawrence Avenue, 
in Scarborough. In 1973, this man had it moved to the air- 
conditioned [Toronto] Royal York Hotel. '^ 

(7) Ever since the beginning of our Grand Lodge, the 
jurisdiction of a lodge extended in every direction halfway to 
the nearest lodge, except that of course special arrangements 
could be made in cities and in certain districts in the north. As 
time passed, people began travelling faster and commuting 
further. And finally, in 1 973, this man established a Committee 
to investigate the possibility of having concurrent jurisdiction 
within each district; the new practice was soon implemented.'^ 

(8) From 1945, Grand Lodge had forbidden any of our 
members to become associated with the Order of DeMolay, a 
fraternal order for boys, founded and administered by 
Freemasons. In 1 973, this man recommended that the ruling be 
deleted.'^ And likewise, in 1973, for the first time, he arranged 
that representatives of the concordant order of the Sovereign 
Great Priory of Canada should attend Grand Lodge in an 
official capacity.^^ 

(9) In 1974, the total capital funds of the Masonic 
Foundation of Ontario stood at just over $220,000, giving an 
income of $13,000, which was pretty small potatoes. The very 
next year, this man, as President, began its first major fund- 



raising Project, called HELP — Hearing for Every Living 
Person,^ ^ which eventually raised $620,000, and gave the 
Foundation enough resources to expand its activities. (The 
example was of course followed by the Project Help Nip Drugs 
in the Bud, which by 1 989 raised over a million dollars; and the 
Millennium Project, HELP-2-HEAR, which by 2002 had raised 
over two million dollars. But this man set the pattern.) 

(10) After the Russian troops crushed a Hungarian attempt 
at liberalization in 1956, many Hungarian Masons escaped to 
Canada. The Grand Lodge under which they had worked had 
not been recognized by our Grand Lodge, and so they could not 
visit or affiliate with us. They continued to meet privately for 
some fourteen years, until finally this man (in collaboration 
with M.W.Bro. Harry L. Martyn) arranged for them to be 
regularized; by this means Andor Gero Lodge, N"" 726, 
Toronto, was instituted on January 1 0, 1 974.^^ It continued to 
work and preserve its Hungarian heritage until the Iron Curtain 
collapsed and Freemasonry was revived in Hungary. Then, on 
Nov. 15, 1990, Andor Gero Lodge surrendered its Charter. 

(11) In 1861, when the Board of General Purposes was 
established, it had included about 30 members. By 1 970, it had 
increased to nearly 100; and anybody who had to work with it 
quickly saw that it was unwieldy and unmanageable. For years, 
this man campaigned for a smaller and more effective team to 
manage things. Finally in July, 1 990, the Deputy Grand Master, 
R.W.Bro. Norman E. Byrne, recommended to the Board of 
General Purposes that a Management Committee should be 
established, and this was done."^^ 

This man also contributed substantially to the publications 
of Grand Lodge, which were published without disclosing 
which author wrote the various parts. Thus, in Beyond the 
Pillars, he wrote the chapter on The Landmarks. In a review 
that was printed in the Transactions of Quatuor Coronati 
Lodge for 1973, the English scholar Cyril Batham called it as 
well-balanced an account as will be found anywhere. '^^ 



That's not a bad record. I have looked at the achievements 
of many other Brethren, and none of their lists comes close to 
this one. We are fortunate that he worked so effectively for us. 


William Kirk Bailey died, in his home, early in the 
afternoon of Friday November 20, 1 992, at the age of 88 years, 
2 months, and 3 days, after 66 years as a Mason, and 49 years 
as a Past Master. What he did for Masonry constitutes a lasting 

Anyone who accomplishes so much, causing Freemasonry 
to evolve out of the past, is bound to raise a few hackles. But 
Bill Bailey tried to keep on courteous terms with all Masons. 
And so at the end of his first Grand Master's Address^^ he 
quoted the words of the American Masonic poet Edwin 
Markham (1852-1940), no doubt alluding to the manner in 
which he personally had dealt with those who were angry at 

He drew a circle that shut me out -- 
Heretic, rebel, a thing to flout. 
But love and I had the wit to win. 
We drew a circle that took him in. 

So mote it be! 



Chief Sources Consulted 

W.K.Bailey, G.M. Address Grand Lodge Proceedings 117 (1972) pages 27, 59. 

W.K.Bailey, G.M. Address Grand Lodge Proceedings 118 (1973) pages 39, 69. 

W.K.Bailey, The Constitution of Grand Lodge 1855-1979 Proceedings of The 

Heritage Lodge 2.6 (September 1979) pages 8, 19. 

C. N. Batham, Reviews: Beyond the Pillars ~ More Light on Freemasonry, AQC 86 

(1973) page 291 

Norman E. Byrne, Report of the Special Committee and Management Committee 

to the Board of General Purposes, Grand Lodge Proceedings 1 36 ( 1 99 1 ) page 1 05, 


Robert E. Davies, The Heritage Lodge Twenty-Fifth Anniversary, Proceedings of 

The Heritage Lodge 25 (2002) pages 305, 312. 

Jack Pos, The Heritage Lodge No 730 G.R.C., A Conscience for Ontario's Masonic 

History, Proceedings of The Heritage Lodge 15 (1991-92) pages 155, 188. 

J.R. Robertson, Historical Address, Grand Lodge Proceedings 50 (1905) pages 354, 


The writer expresses his thanks to Bro. Robert L. Bailey, for providing details about 

his father's background and personal life. 


' J. Pos, Proceedings of The Heritage Lodge, 15, 1991-92, page 161. 

^ J. Pos, Proceedings of The Heritage Lodge, 2.6, Sept. 1979, page 21. 

^ R. E. Davies, Proceedings of The Heritage Lodge, 25, 2002, page 306. 

'^ Proceedings of The Heritage Lodge. June 1977, page 2. 

"^ Proceedings of The Heritage Lodge, June 1977, page 2. 

^ J. Pos, Proceedings of The Heritage Lodge, 15, 1991-92, page 161. 

^ J. Pos, Proceedings of The Heritage Lodge, 15, 1991-92, pages 163, 165. 

* Proceedings of The Heritage Lodge, 2.6, Sep 1979, pages 8-19. 

^ Grand Lodge Proceedings, 1972.41; 1973. Page 60. 

'" John Ross Robertson, Grand Lodge Proceedings, 1905, page 372. 

'^ Grand Lodge Proceedings, 1972, pages 54, 55, pages 62, 63. 

'^ Grand Lodge Proceedings, 1972, page 56. 

'^ Grand Lodge Proceedings, 1974, page 51. 

''* Grand Lodge Proceedings, 1972, page 44; 1973, page.54. 

*^ Grand Lodge Proceedings, 1972, page 43. 

'^ Grand Lodge Proceedings, 1979, pages 54, 95. 

'^ Grand Lodge Proceedings, 1972, pages 37, 38; 1973, page 40. 

'^ Grand Lodge Proceedings, 1972, pages 55, 56; 1973, pages 48, 49. 

'^ Grand Lodge Proceedings, 1973, page 58. 

^^ Grand Lodge Proceedings, 1973, page .40. 

^' Grand Lodge Proceedings, 1975, page 135; 1976, page 55. 

^^ Grand Lodge Proceedings, 1974, pages 44, 106. 

^^ Grand Lodge Proceedings, 1991, pages 105, 108. 

2' AQCU, 1973, page 291. 

^^ Grand Lodge Proceedings, 1912, ipdigQ 59. 




Member, Board of General Purposes 

Ingersoll Masonic Temple, Ingersoll, Ontario 

March, 2003 

The Holy Temple at Jerusalem was completed 

by the wisdom of King Solomon, supported 

by the strength of King Hiram and aided 

by the beautifying hand of Hiram Abif 

This research paper will explore events leading to the 
settlement of the town of Ingersoll and area, the formation of King 
Hiram Lodge No. 37 in Ingersoll, its history and its connections to 
three earlier Grand Lodges prior to the time of joining Grand Lodge 
as we know it today and the strengths of the personages involved. 

History doesn't change and events and people involved in the 
formation of King Hiram Lodge haven't changed either. Therefore 
I am relying upon the work of predecessors who have compiled 
historical documents to the year 1989. 1 am indebted to the work of 
the late V.W.Bro. Stewart Thurtell who took an avid interest in 
Masonry and its history as it related to King Hiram Lodge. He 
served as District Secretary to R.W.Bro. Joel Piper (D.D.G.M. of 
Wilson District) in 1977. 

EARLY BEGINNINGS - Ingersoll, Simcoe and Brant 

In the early years (the late 18th century) of settlement of this 
part of Eastern Canada or Upper Canada as it was known then, 
there were three individuals worthy of note from a Masonic 
perspective in the persons of Thomas Ingersoll, John Graves 



Simcoe and Joseph Brant. 

Major Thomas Ingersoll, a United Empire Loyalist from 
Massachusetts, had come to Upper Canada with his family in 1 783, 
to escape persecution in his native land after the defeat of the 

He first settled in Niagara, at Queenstown (Queenston) where 
he operated a tavern, awaiting the time he would be granted lands 
to be settled, where he hoped to establish a successfiil community. 

Ingersoll had faithfully served the Crown in the American 
Revolution with his friend Col. John Graves Simcoe. John Graves 
Simcoe was made a Mason in Union 307 in Exeter, England in 
1773. He was posted to Boston at the beginning of the American 
Revolution in 1775. His agitation for the creation of light troops 
designed to fight the Americans on equal terms led to the creation 
of the Queens Rangers in 1777 and in 1790 he was commissioned 
as the first Lieutenant Governor of Upper Canada. In this capacity 
Simcoe was instrumental in organizing the first Civil Government 
in what is now Ontario. He also began the process of road 
construction and the survey of town and rural lots. A major part of 
Simcoe's duties in Upper Canada included the maintenance of good 
relations with the Indians. In 1796, Governor Simcoe was called 
back to England to be posted to other areas of the world. He never 
returned to Upper Canada. The Governor's Road which runs from 
Dundas to London, once used as a military road, was so-called after 
Lieutenant Governor Simcoe. It is now Highway 99 from Dundas 
to Paris and Highway 2 from Paris to London. 

Early in the spring of 1 793, Mohawk Braves under orders of 
Captain Joseph Brant, (also known as Chief Thayendenaga), guided 
Ingersoll through the forests from Niagara to inspect the 64,000- 
acre Crown grant lands he had agreed to populate with settlers in 
the part of Upper Canada named Oxford. 

Captain Joseph Brant was the principal Chief of the Six 
Nations Indians and he had been initiated into Masonry in 1 776 in 
Lodge No. 417, which met at the Falcon, in Princes St, Leicester 
Field, in London, England. He also was installed as the first Master 
of Lodge No. 11 on the 12* of Feb. 1798' in a Mohawk village 
which is now Burford near Brantford. 

Brant had a colourfial history and had sided with the British 



during the American Revolutionary war. He had become a 
favourite of Sir William Johnson, the British superintendent of the 
northern Indians of America (who married Brant's sister after his 
first wife died). This allowed Brant to receive the favour and 
protection of the British Government and set him on the road to 
promotion. He joined the Anglican Church and assisted in 
translating certain books of the Bible into the Mohawk language.^ 
Brant, Colonel John Butler, Walter Butler, Sir John Johnson^ (the 
son of Sir William Johnson), and Col. Guy Johnson, all of whom 
were Masons, became the leaders of Loyalist resistance and 
terrorism in Northwest New York. One of Brant's fears was that the 
Indians would lose their lands if the colonists achieved 
independence. There is much more that can be written about Joseph 
Brant but I shall refer to one incident, among many, that involves 
his association with Freemasonry. When the American forces 
surrendered at the Battle of the Cedars in 1776, a Captain 
McKinstry was about to be burned at the stake. McKinstry was a 
member of Hudson Lodge No. 13 in New York, and remembering 
that Brant was a Freemason gave him the sign of appeal (sign of 
distress) which secured his release. They remained friends for life 
and Brant's portrait now hangs in the Masonic Lodge in Hudson, 
New York. Brant affiliated with Barton Lodge No. 10 (later to be 
renumbered as No. 6) in Hamilton. He passed away in 1 807 leaving 
the legacy of his name in the city of Brantford and surrounding 

Ingersoll chose his location wisely, and the settlement was 
established in the river valley where the Thames River flows across 
a broad alluvial plain, between heavily wooded hills, at a place 
where eight tributary creeks flow into the Thames River. When 
dammed, these creeks, would provide a good source of water- 
power. This would be used for grist, flour and lumber mills in the 
region, which was the only alternative to human or animal power 
in the 1 8^ century. The site was called Oxford-upon-the-Thames, 
and within a couple of years settlement really began in earnest, 
boasting a varied group of settlers. The later arrivals included a 
number of professionals and tradesmen, ambitious and willing 
refugees from America, who were anxious to create the beginnings 
of local agriculture, commerce and industry. 




Major Ingersoll had been made a Freemason in his birthplace 
in Massachusetts. After moving to Upper Canada, he became a 
member of St. John's Lodge of Friendship No. 2 at Niagara, which 
still continues as Niagara Lodge No. 2, G.R.C. at Niagara-on-the- 
Lake, the premier lodge in the Province of Ontario today. Ingersoll 
was the father of Laura (Ingersoll) Secord, the notable heroine of 
War of 1 812 fame and who was the wife of James Secord his friend 
and son-in-law, also a Mason and a member of the same Lodge. 

It is not surprismg to find the successful development of 
Ingersoll' s settlement brought other Masons to share that success. 
The hamlet grew and within 1 years there were sufficient Masons 
in the community for the creation of the very first Masonic lodge 
in this part of the country. Thus the success of the settlement and 
the success of King Hiram Lodge in Ingersoll were thus forever 

Most of the new settlers were Loyalists from America whose 
opposition to the revolution made life very difficult after the war 
had ended in triumph for the Rebels. Many of them were Masons 
of varying origins and allegiances, who were anxious to continue 
in their mutual interests. The more ardent ones gathered together in 
this new centre of commerce, at Oxford, and petitioned for a 
warrant. The sum of two guineas was forwarded to the Provincial 
Grand Lodge of the Athol Grand Lodge of England known as the 
Ancients, at Niagara. The warrant was granted on April 12*, 1 803, 
and numbered as Lodge No. 21 but it was not named at this time, 
ft is unlikely that the Masons assembled for the institution of the 
new lodge were aware that the Provincial Grand Lodge at Niagara 
was irregular. The new lodge was one of several to be instituted 
under the auspices of the schismatic Grand Lodge of Niagara which 
forms another story too lengthy to add to this paper.'* 

The new Lodge was instituted on the Feast of St. John the 
Baptist, on Friday June 24*, 1803. It was held in the cabin of Bro. 
Robert Sweet, just south of the Thames river, located on the east 
side of what is now Thames Street, (which at that time was an old 
Indian trail, a traditional and an ancient trade route between 
Niagara and Lake Huron). The Lodge became known colloquially 
as St. John 's Lodge after the Installation on St. John the Baptist 



Day. It continued to meet in Bro. Sweet's cabin for the next 10 

The beautifully hand-written minutes of the first meeting still 
exist, a prized possession carefully preserved in the archives of the 
Lodge. They read as follows: 1803 - 24'^ June. Grand Lodge 
opened at Oxford at 11 o 'clock, virtue of a dispensation from the 
Grand Master, dated April 12'^, Proceeded to install Bro. James 
Burdick, Master; Enoch Burdick, Senior Warden; Samuel Canfie Id, 
Junior Warden; Grand Lodge closed at 1 o 'clock, p.m. 

Master 's Lodge opened at 2 o 'clock, closed at 3 o 'clock in 
good harmony. The other members present were: Robert Sweet, 
Harmon Lawrence, Arial Tonsley, Asakel Lewis and Joel Piper. 

A visitor, Bro. William Sumner of Burford Lodge No. 11 was 
appointed as Secretary Pro Tempore, for the opening of the Grand 

The installation was conducted by W.Bros. Thomas Horner 
and D. Parmer of Burford No. 11 (The Lodge of the Mohawk 

The other visitors were Bro. Graham of Burford Lodge; Bros. 
L Merrick and Caleb Stafford of Grimsby Lodge No. 15; Bro. Sikes 
Tonsley of New York Lodge No. 58 (an early pioneer settler here.) 

Lodge No 1 1 in Burford has very little in the record books, 
but it is mentioned that although it was of Jarvis dispensation it 
made no difference to the visiting brethren that Lodge No. 2 1 was 
of the schismatic Grand Lodge of Niagara under R.W.Bro. Robert 

The very first candidate was Isaac Burdick who was initiated 
on Tuesday July 5*, 1803, with the fee for the making of eight 
dollars. New York money. (It is not clear why this reference is to 
dollars and not English money.) 


The early Bye-Laws inform us that each visiting brother had 
to contribute one shilling for an ordinary meeting, but two shillings 
for the Lodge of St. John, the semi-annual festivals which also 
included the elections to office, as the term of office in those days 
was for six months only. The meetings were held on the first 
Tuesday of each month, next after the full moon supposedly so the 
brethren would have the illumination of the moonlight on their 



journeys to and from lodge over the forest trails and the wretched 
roads of the time. (The by-laws were changed several years later to 
meet before the fiill moon.) 

The old by-laws make it clear human nature was not neglected 
as the Master appointed the Senior Warden: but that the Master not 
have too much authority in this respect, the Senior Warden may 
appoint a Junior Warden. 

Another by-law provided that: Every member shall come into 
the lodge decently clothed and in such attire as is suitable to his 
rank, quality and condition of life, always remembering that he can 
never associate with better company than Brethren and Fellows. 

Certainly a statement which after 200 years is still valid. 

Morals of the brethren were looked after in those days; among 
other things one of the rules was: if any brother become intoxicated 
in or out of the Lodge, he should be fined 8 shillings and sharply 
reprimanded by the Master. 

It was a custom of the times for each meeting, one brother 
would be responsible to pay for and supply the candles for 
illumination, while another was responsible to ftjmish the liquors 
for the refreshment of the brethren. It is curious to note that the cost 
of the candles was generally greater than the cost of the locally 
made spirits. 

The call for help and for fraternal charity was not neglected 
either, as one entry discloses, two dollars were paid out of the 
Lodge funds to pay for a doctor for Bro. Robert Sweet. 

There can be few lodges in Ontario with records as fiill, 
continuous and complete for 200 years. Appropriately the old by- 
laws and proceedings have been compiled, securely bound and are 
safely preserved in the vault on the Lodge premises. 

THE WAR OF 1812 - Secord 

Fears were abroad in the land as the American President 
James Madison pursued a policy leading to war with Britain while 
the British were preoccupied in the war against Napoleon in 
Europe. Madison was the leading war-hawk in America, and was 
looking for an excuse to invade and annex Canada at a time when 
the possibility of a weak British response seemed likely. The 
political pot was boiling between Britain and the United States; a 
minor incident was just the excuse needed! . . . and the war 



erupted! The inhabitants of Upper Canada feared the worst, and so 
it is no surprise to read a motion recorded in the Lodge minutes of 
June 12* 1812 that: Bro. David Curtis take charge of the regalia 
and working tools for safe keeping until the War be over. 

This precaution was prophetic, as an American force under 
General Duncan Mc Arthur crossed the St. Clair River on 
September 26*, 1814. Gen. McArthur's force consisted of 750 
mounted men and five field pieces and his aim was to outflank the 
beleaguered British and Canadian forces protecting the Niagara 
frontier. He was guided in his plundering and destruction by a 
blood-thirsty renegade, named Andrew Westbrook. 

In 1810, Westbrook had bought and operated the combined 
lumber and grist mill from (W.Bro.) James Burdick at Centreville. 
As the war loomed, his loyalty to the American cause sent him 
back across the border, where Westbrook offered his services to 
General McArthur as a scout and patrol leader, heading the 
notorious Westbrook Raiders. 

On his return to Upper Canada, Westbrook guided the raiding 
party to hunt down known militiamen, razing their homes and 
farms. He repaid the kindnesses of the George Nichols family by 
burning down their homestead and the Centreville mill on Oct. 4*, 
1814. This was within a mile of where the Lodge regalia lay 

The next day McArthur's force journeyed toward Burford. He 
destroyed everything which might be usefiil to the British, killed or 
disarmed and paroled the militia, threatening to hang any 
opponents, destroying farms, homes, mills and storehouses as he 
tried to move on Burlington Bay to encircle and outflank the 
defenders. He was opposed and outnumbered by the loyal Indians 
of the Six Nations near Brantford, and then began to withdraw back 
toward the border, leaving devastation in his wake. He defeated the 
militia and a few British regulars in several skirmishes in the 
Oakland- Waterford area, ravaging the land as he went. (W. Bro.) 
Major Sikes Tonsley of the militia, an experienced old soldier who 
had served with General Brock, and also a member of the lodge, 
distinguished himself in the battle at Malcolm's Mills near 
Waterford. Perhaps only a minor battle, which brought little 
success to the defenders, yet the devotion and stubbornness of the 



Canadians convinced McArthur that it was time to retreat. An 
incident occurred at Waterford when Gen. McArthur recognized a 
Masonic sign of distress given by a brother named Sovereen^ who 
had the rope around his neck. The General immediately said to his 
men Let them down boys, I'll spare their lives. (It is curious to note 
how one's attitude changes when he finds out that an enemy is a 
brother Mason). Moving southward through Vittoria, the General 
slowly retired toward his own country by way of St. Thomas and 
the Talbot Trail leading to the Detroit River and safety. 

As you recall, Laura Secord, the daughter of Thomas Ingersoll 
is considered by many to be the heroine of The War of 1 812. The 
Ingersoll Family had relocated to Canada from Massachusetts in 
America, and while in Queenstown, (later to become Queenston), 
Laura met the love of her life James Secord. Laura and James, 
because they were both bom in the United States, had relatives in 
both countries, but Laura's loyalty was to the British Crown. James 
had been injured during battle and Laura managed to find him on 
the battlefield. On June 2 PM 8 1 3, 
the Secords were ordered to 
provide shelter to some American 
soldiers. One evening, the 
soldiers became inebriated and 
Laura and her husband overheard 
their plans of an assault against 
British Lt. James FitzGibbon. 
Laura requested a pass to visit an 
ill relative and thus was allowed 
to be out after curfew. The next 
morning Laura Secord and her 
eldest daughter set out at 4 a.m. 
taking only a basket of food. 

Others say she carried a milk pail and drove a cow ahead of her. 
After stopping at her ill relative's home she completed the 20-mile 
journey which took her more than 18 hours. She encountered 
Mohawk warriors who were able to warn the British Leader. 
Legend has it that FitzGibbon, the British Leader, personally 
credited Laura as being responsible for one of the most complete 
victories in the history of his army.^ In 1861, she was accorded 

Laura Secord 



recognition for her role in the war and received 100 pounds from 
the Prince of Wales while on his Canadian visit.^ 

The story of the milk pail and the cow makes one wonder 

if that was the reason for the Laura Secord name being 

used for the most famous Canadian chocolate company. 

Thomas Ingersoll, Laura's father, had passed away in 1812 
bankrupt, after the family compact had taken his land grant away. 

Oxford-on-Thames became unofficially known as Ingersoll in 
1817 named after Charles Ingersoll, a son of the founder of the 
community and a leading citizen. The name Ingersoll was officially 
adopted as the legal name of the village in 1852. 


Following the end of the War in 1815, the condition of the 
Craft in Upper Canada continued to be shaky, as the Provincial 
Grand Lodge was very ineffective, and its parent, the English 
Grand Lodge seemed very indifferent to the needs of the Canadian 
Masons. A strong feeling began to develop that somehow there 
ought to be a Canadian Grand Lodge, but senthnent stopped short 
of demanding complete indepen-dence, as meetings held at 
Kingston between 1817 and 1822 decided. 

The Lodge Minutes of Thursday March PM821 state: Grand 
Convention assembled at Bro. David Curtis' (homestead) in 
Oxford, and opened in the third degree of Masonry. Proceed to the 
installation of the officers of King Hiram Lodge. This is the first 
reference to the name. King Hiram Lodge. 

On the 2 1 '* March 1 82 1 King Hiram Lodge as it was from this 
date known opened in the first degree of Masonry. The brethren 
had resolved to turn over a new leaf and voted that: no spirit or 
liquors shall be drunk within the lodge until after the lodge has 

In 1822, R.W.Bro. Simon McGillivray arrived from England 
with a warrant as Provincial Grand Master of the recently 
combined United Grand Lodge of England (1813). It was he who 
negotiated the merger between the North West Company and the 
Hudson's Bay Company in 1821. The brethren were impressed by 
the zeal of McGillivray, as the minutes attest: October 1" 1822 - 
voted that this lodge(King Hiram) come under the Grand Lodge of 
York, and to acknowledge the government thereof to be legal. 



Subsequently McGillivray issued a new dispensation confirm- 
ing the Lodge was in every respect regular, healing the continuing 
question of the irregularity of the institution of the Lodge by the 
schismatic Provincial Grand Lodge of Niagara in 1803. 


Later, the official list of the United Grand Lodge of England 
showed, among the contributory lodges in Upper Canada, No. 765, 
King Hiram Lodge, Oxford, Upper Canada and listed on the 
Provincial Grand Register as: King Hiram Lodge No. 12, 
Provincial Grand Lodge of Upper Canada, English Register. The 
dispensation giving total allegiance to the Provincial Grand Lodge 
at York was approved on Tuesday, August 10* 1824. 


From 1830 the Grand Lodge ceased to exert leadership, and 
King Hiram Lodge suffered, with no lodge meetings recorded 
between May 1831 and January 1835. 

Between 1835 and 1851 there is no record of Lodge activity. 
Yet there is a local tradition of sporadic meetings held during that 
era. Whispered talk is of the lodge records being either hidden or 
destroyed to protect Masons who were either rebels or reformers 
during the rebellion period and after, until the amnesty was 
declared. There are no written records of this period.^ 

It is suspected that the effect of the Morgan^ affair and the 
anti-Masonic feelings created greatly influenced Masonic Lodges 
which saw some 1 8 Lodges out of 26 cease to work in Upper 
Canada until after 1 840. 


Concerned Masons were casting about for ways of 
regenerating the Lodge, and decided to approach the Grand Lodge 
of Ireland, which had been active in granting warrants to a number 
of lodges in Canada. A petition for a warrant was requested by a 
number of brethren, supported by St. John's Lodge No. 209, Irish 
Constitution, of London. The warrant was granted on Saturday, 
August 30^ 1 85 1 , as King Hiram Lodge No.226 Irish Constitution, 
with Wor. Bro. David Curtis as the first Worshipftil Master. It is 
recorded on the 10* February 1 852 that: the lodge decided to hold 
the meetings on the first Tuesday previous to the full moon of each 
month instead of the first Tuesday after as had been the custom^^ 



It soon became apparent the Grand Lodge of Ireland also had 
a communication problem with their Canadian lodges. Among 
many of these lodges there was a growing sentiment for an 
independent Canadian Grand Lodge. In May 1854 a stillborn 
attempt was made by a number of the Irish lodges, including King 
Hiram, to establish another provincial grand lodge in London. 
INDEPENDENCE - The Fourth Grand Lodge 

The indifference and neglect of the various British grand 
lodges had kept the pot boiling for a great many years. The United 
Grand Lodge of England had appointed Sir Allan MacNab of 
Hamilton as Grand Master of the Provincial Grand Lodge of 
Canada West, E.R. (English Register), in 1844 even though 
MacNab had only just become a Master Mason in 1 842. MacNab 
was a powerful political leader, and not very much interested in the 
Craft. Sir Allan attended his first meeting of the Provincial Grand 
Lodge, where, to the consternation of those present, he produced 
his warrant as the new Grand Master. Knowing MacNab 's 
indifference, many Masons began to scheme to create an 
indigenous Grand Lodge, independent and sovereign in Canada. 
This faction was led by R.W.Bro. Col. William Mercer Wilson of 
Simcoe, a fellow lawyer, soldier and an old colleague of MacNab. 

The Wilson supporters were unable to gain majorities in the 
meetings of the Provincial Grand Lodge to answer the demands for 
Canadian control over the Craft, while appeals to England for help 
were unanswered. Finally, the fiiistrations gave rise to a demand 
for independence, culminating in a meeting called by Wilson at 
Hamilton, on October 10* 1855. Here, at last, courage and zeal, 
(ably led by Wilson), brought the delegates to establish the Most 
Worshipful the Grand Lodge of Canada, Ancient Free and 
Accepted Masons, Grand Register of Canada, as an independent 
Grand Lodge, with Most Worshipful Brother William Mercer 
Wilson elected as the first Grand Master. A large number of lodges 
throughout Canada joined in this effort, leaving a few lodges of the 
Provincial Grand Lodge of England and of the Grand Lodge of 
Ireland still loyal to their warrants. King Hiram was one of these 

On Tuesday, March 4* 1856, four brethren withdrew from 
King Hiram Lodge No 226 I.C. (Irish Constitution), in the persons 



of Bros. John Galliford, G. A. Cameron, John Patterson and John 
Furzman, and petitioned the new Grand Lodge of Canada for a 
warrant, and were warranted as St. John's Lodge No 36, G.R.C. in 
1856. The institution of the new lodge and the installation of the 
officers was held m the Jarvis Hall with the ceremonies being 
publicly conducted by M.W.Bro. Col. William Mercer Wilson, 
Grand Master of the Grand Lodge of Canada aided by his Grand 
Steward, V.W.Bro. Thomas Bird Harris^ ^ (who became Grand 
Secretary of the Grand Lodge of Canada in Nov. 1855), and 
assisted by several members of King Hiram Lodge, being Bros. 
Bennett, Cameron, Hoyt, Doty, Evans, Blanchard, McDonald, 
Wonham and Garnet. In fact, the minutes of King Hiram reveal 
then* loan of the lodge room and jewels to St. John's No. 36 for the 
occasion. St. John's Lodge No. 36 was renumbered as No. 68. 

The other faction of King Hiram brethren believed the number 
of failed attempts having been made to form a sovereign grand 
lodge in years gone by gave no assurance of success this tune 
either. They decided to wait and see what might happen. 

One of William Mercer Wilson's most prominent virtues was 
his ability to reconcile differences of opinion and to soothe ruffled 
feathers. In 1 858, his efforts were successful, and he convmced the 
reluctant brethren. The former Provincial Grand Lodge (now called 
the Ancient Grand Lodge) and many of the Irish Lodges agreed to 
submit to the new Grand Lodge of Canada. Thus was bom on July 
1 4* 1 858 the present Grand Lodge of Canada A.F. & A.M., G.R.C. 
Grand Master Wilson stated May the links thus united never be 
broken. The Grand Lodge of England officially acknowledged this 
union in 1858. King Hiram Lodge held out until 1859. 

It is interestmg to realize that King Hiram surrendered its Irish 
warrant, and continued to work even before being granted its new 
Canadian warrant. The King Hiram brethren just borrowed the new 
St. John's Lodge warrant for the purpose, while still displaying the 
old original warrant of 1 803 in the lodge room with the claim this 
would ensure the legality of the degrees conferred. (A questionable 
practice, but apparently not challenged). 

In 1858, the Grand Lodge began a massive renumbering 
program. After holding out until 1859, King Hu-am Lodge was 
renumbered as No. 37. Had they not procrastinated the number may 



have been significantly lower as they are the seventh eldest 
recorded Lodge in Ontario.'^ St. John's, as mentioned earlier, was 
renumbered No. 68, as it remains today. 

As an early member of the Lodge, David Curtis, (who had 
taken charge of the regalia and working tools of the lodge during 
the War of 1812), was elected 1 1 times as W.M. of the lodge (equal 
to seven years). He was first installed as W,M. of Lodge No. 21 in 
1808. He became W,M. of King Hiram Lodge No. 12 (Prov. G.L. 
Eng.Reg.) in June of 1 827. Later he was installed as W,M. of King 
Hiram Lodge No. 226 LC, in 1 85 1 . He was a member of the lodge 
when it became King Hiram No. 37 in 1 858 of the Grand Lodge of 
Canada A.F.&A.M., G.R.C. Remarkably therefore, W.Bro. Curtis 
served all four Grand Lodges in the illustrious history of King 
Hiram and was over 50 years a Past Master. 

ECHOES OF THE PAST — Piper Family 

On Wednesday, June 24* 1964, a rather unique event was set 
in motion within the lodge and can never be duplicated. A 
petitioner for initiation had unknowingly caught the eye of some of 
the more historically minded brethren, who realized that this was 
an opportunity for a different sort of Masonic event. A dispensation 
was sought to convene the lodge in an emergent meeting on this 
special date. A Past Master's degree team was organized with 
V. W.Bro. Thomas E. Jackson in the chair to confer the degree, with 
special invitations to many distinguished Masons, including 
R. W.Bro. Dr. James J. Talman, Professor of History Emeritus and 
Chief Librarian of the University of Western Ontario as a guest 

On this date, the candidate was Mr. Joel Charles Piper, a 
namesake great-great-great-grandson of one of the original Charter 
members from 1803. He was initiated exactly 161 years to the day 
after the Lodge was instituted. 

The candidate had no foreknowledge of the significance of 
this day, but it is absolutely sure he would never forget it. It was a 
marvellous evening of superlative degree work, followed by an 
inspiring address on Masonic history in general and King Hiram 
Lodge in particular by R. W.Bro. Talman. The crowded lodge room 
echoed the appreciation of the brethren for an extraordinarily 
wonderftil evening. 



In 1 977, Joel Piper became D.D.G.M. of Wilson District. In 
1978 the lodge celebrated 175 years in existence in conjunction 
with the Wilson District Grand Master's Reception which honoured 
M.W.Bro. Robert E. Davies, Grand Master. On this occasion, a 
plaque was unveiled to the memory of the founding members of the 
lodge by the four members of the Piper family. The four were 
brothers Joel and David, cousins Russell and Ralph, who were all 
great- great- great- grandsons of 
the original Joel Piper, a charter 
member in 1803. (No doubt, 
some of the brethren here today 
may have been in attendance on 
this occasion.) 

Bro. Joel Piper went on 
further to serve Grand Lodge as 
an appointed member of the '^ • ^^^ * 

Board of General Purposes for 
three terms. Russell Piper (a West Oxford United Church, Centreville 
cousin to Joel), was twice W.M. 

His sons Richard and Clifford, a seventh generation of the Piper 
clan, were initiated in 1987. Other cousins Ralph Piper and David 
Piper were taken to the Grand Lodge Above in 1988 and 1989 
respectively. At this writing R.W.Bro. Joel Piper and his cousin 
Russell Piper remain as active members of King Hiram No. 37 
bringing to the lodge a rich heritage. Their ancestor Bro. Joel Piper 
and his family are interred at Centreville in the West Oxford United 
Church Cemetery, which was established as a Wesleyan Methodist 
church in 1 804 one year after the lodge was formed. 

In summing up. King Hiram Lodge has proven to be worthy 
of its namesake and generation after generation it has successfully 
maintained its existence for 200 years. It has belonged to four 
different Grand Lodges. It has seen inactivity and also extreme 
activity. Its enduring strength can be attributed to the tenacity of its 
many members. 

I would like to conclude with the inspiring words of our 
first Grand Master M.W.Bro. William Mercer Wilson taken 
from his Grand Master's Address in 1868: 



May Masonry continue to flourish in all 
parts of the world, and may we, her 
workmen prove equal to our profession and 
worthy of our exalted privileges; for, after 
all, Brethren, we are (but just what our 
name conveys) - merely builders, patiently 
but hopefully toiling on, and humbly 
following in the steps of our predecessors; 
trying to carry out the designs left by them 
on their Masonic trestle board, and leaving 
the work to be continued and perfected by 
those who are to come after us. 


1 History of Freemasonry in Canada: Vol. 1 , J.R. Robertson Page 690 

2 Translated The Gospel of Mark and other Bible passages into the Mohawk 

3 Sir John Johnson, after the war in 1788, was named P.G.M. for Canada and in 
1 82 1 laid the Foundation Stone for the Montreal General Hospital with Masonic 
Ceremony. The Grand Design: Wallace McLeod Page 159 

4 Whence Come We: Freemasonry in Ontario: Wallace McLeod, Page 3 1 . 
Disillusioned Niagara Brethren decided to form a Grand Lodge independent 
of the Mother Grand Lodge in England. This did not sit well with many Upper 
Canadian Masons and a serious rift arose. Nine Lodges broke away with the 
dissidents in Dec. of 1802, and Lodge No. 21 (to become King Hiram) was 
the first to be warranted of another 10 Lodges. This rift became healed in 

5 History of Freemasonry in Canada: Vol. 1, J. R. Robertson, Pages 981-983 

6 The Battle at Beaverdams 

7 Prince Edward, The Prince of Wales was Grand Master of the United Grand 
Lodge of England fi"om 1875-1897. This provided a huge impetus to 
Freemasonry and a host of other Royals and Aristocrats gladly joined the 
Craft. In 1901 Edward VII became King of England. Masonic Quarterly: 
U.G.L.E., Oct. 2002, Churchill as a Freemason Page 6 

8 Source: Conversations with the late R.W.Bro. Harry Bower, P.D.D.G.M. 
Wilson District 1947-48, Member of King Hiram No. 37 and W.M. in 1921 . 
In 1924 he served as first W.M. of Dereham Lodge No. 624 and several King 
Hiram brethren became Charter Members. He is the author of much of the 
Historical Record of King Hiram No. 37. 



9 Whence Come We; Pages 52-53 William Morgan claimed to be a Freemason 
in Batavia N.Y. and in 1825 was exalted to the Royal Arch. He lost the 
confidence of his brethren and bad feelings arose. He threatened to publish 
an expose of the Masonic Secrets. Shortly thereafter he went missing. His 
disappearance triggered an anti-Masonic crusade that raged across the 
country. The book was published. The effect on Masonry was widespread and 
devastating and a lot of Lodges closed their doors as a result. 

10 History of Freemasonry in Canada Vol: II Page 637 Not sure why the 
lodge would have met after the full moon originally 

1 1 Papers of the Can. Masonic Research Assn. Vol: 3 Published by Heritage 
Lodge R.Exc. Comp. Thomas Bird Harris was the first Grand Scribe E of 
Grand Chapter and Harris Chapter No. 4 1 , now Oxford-Harris Chapter 1 8, in 
Ingersoll was named after him. 

12 Whence Come We: Appendix, Page 271 : 7. NiageiraNo. 2, Niagara-on-the- 
Lake; 2. Ancient St. John's No. 3, Kingston; 3. The Barton No. 6, Hamilton; 
4. Union No. 7, Grimsby; 5. St. John's No. 17, Cobourg; 6. Moira No. 11, 
Belleville; 7. King Hiram No. 37, Ingersoll. 


Lodge History: The curious and remarkable history of King Hiram 
Lodge No. 37 A.F. & A.M., G.R.C. 1803-1989: Compiled, edited and 
written by: V.W.Bro. Stewart L. Thurtell, P.G.S., Lodge Historian. 

King Hiram Lodge and 1 75 years of Masonry at Ingersoll, Upper 
Canada: V.W.Bro. Stewart L. Thurtell, P.G.S. Wilson District Reception 
Programme, June 24, 1978. 

West Oxford Church History: Located in Centreville, V.W.Bro. Jon 
Bowman, Millcreek Printing, Ingersoll. 

Thomas Ingersoll Family Scrapbook: V.W.Bro. Jon Bowman, 
Millcreek Printing, Ingersoll. 



President, Masonic Foundation of Ontario 

May 20, 2003 
Ottawa Masonic Temple, 2140 Walkley Rd., Ottawa, Ontario 

In September 1759, following the Battle of the Plains of 
Abraham, six military lodges established a form of Provincial 
Grand Lodge and began granting warrants from Quebec City 
in the east, to Sault Ste. Marie in the west. In 1791, the 
Constitutional Act divided the lands acquired by the British 
following the defeat of the French into Lower Canada and 
Upper Canada. This new political division was soon reflected 
in Masonry; in 1792 the Grand Lodge of England, granting its 
first deputation in the Canadas, appointed His Royal Highness 
Prince Edward, later to become the father of Queen Victoria, 
to be Provincial Grand Master of Lower Canada, and William 
Jarvis as a Substitute Grand Master of the Province of Upper 

Tracings of Freemasonry west of the Ottawa River prior to 
1 792 are sparse; only the names of the lodges exist. Early work 
of Masonry in Canada was under the auspices of the Provincial 
Grand Lodge of Quebec, although that body was only directly 
concerned in the work of several lodges west of the Ottawa. 

Of those lodges warranted west of the Ottawa between 
1759 and 1792, nine were of a permanent character and one 
was a military, or field, lodge. These lodges were special, in 
that they were warranted prior to 1 792, the date of the first 



Provincial Grand Warrant in Upper Canada. Of these ten 
lodges, only two were located in current-day Eastern Ontario: 
St. James Lodge No. 4, at Cataraqui, warranted by the 
Provincial Grand Lodge of Quebec on May 12, 1781; and 
Union Lodge No. 521, at Cornwall, thought to have been 
warranted in 1790 by the Provincial Grand Lodge of Quebec.^ 
Enough, however, to gain a foothold in the area, and plant the 
seed that would grow and spread up the Rideau Lakes system 
and along the west side of the Ottawa River. 

The Ottawa Valley has been formed by the Ottawa River 
on its eternal flow from Lake Timiskaming near New Liskeard, 
through hard rock mineral deposits, timber reserves and 
farmland to join the mighty St. Lawrence near Montreal. The 
River, serving as much of Ontario's eastern border with the 
Province of Quebec, is supplied with water from many smaller 
rivers as it passes on its way to the St. Lawrence, including the 
Bonnechere, the Madawaska, the Mississippi and the Rideau, 
its course sometimes interrupted by obstacles such as the 
Chaudiere Rapids. These rivers and their tributaries have 
always been important to the inhabitants of the Valley: a source 
offish and recreation; a source of transportation as the Valley 
developed; a convenient means of moving logs when timber 
was king and many fortunes were being made; and a source of 
nourishment for the crops, as agriculture blossomed, especially 
dairy products and market gardens. It should not be surprising, 
therefore, that Masonic lodges in the Ottawa Districts adopted 
these names of recognition. 

Masonry has a proud history in the Ottawa Valley. Its 
strength for more than two centuries reflects the pioneer spirit 
that wrestled a civilization out of the wilderness. They came to 
this region of old Upper Canada impelled by a series of 
relentless pressures. Some from the heart-breaking clearances 
of the Scottish Highlands; others escaping in plague ships from 
the potato famine in Ireland, or were driven from their civilized 
homesteads in the Mohawk Valley of New York State because 



of their unshaken loyalty to the Empire and the Crown.^ All 
sought a new home in Canada, where freedom of creed and 
political rights were assured. Still others came seeking peace 
after serving in the military during the War of 1812-1814. 
Many of the Officers and soldiers were given grants of land 
when the military regiments of Upper Canada were disbanded 
following the war, and settled in different parts of the province. 
The bulk of the settlers, therefore, emigrated from the British 
Isles or were United Empire Loyalists, and they were joined on 
this frontier by an influx of a significant number of French- 
speaking immigrants. 

In 1800, Philemon Wright arrived from Massachusetts 
with a group of 25 colonists to settle on the north shore of the 
Ottawa River at the confluence of the Ottawa with the Gatineau 
River in what is now the newly amalgamated City of Gatineau, 
Quebec. The party was well equipped with livestock and tools. 
They immediately set up a gristmill and sawmill and, by 1 804, 
had a blacksmith, tailor shop, bake house and tannery in 
operation. When Napoleon's blockade of European ports in 
1807 deprived the British of timber from the Baltic countries, 
Wright sensed an economic opportunity and floated a raft of 
timber to the Port of Quebec and sold it to the British, 
establishing the Ottawa Valley timber trade. Whether he had 
been a Mason before arriving in Canada is not known for sure, 
but in June 1818 he formed the first lodge in Hull, Columbia 
Lodge No. 25."^ 

During the first two decades of nineteenth century 
settlement, the gloom and solitude of the impenetrable forest 
had a brooding, depressive effect on the settlers. As one early 
writer stated: even the wind could not be felt under the 
towering 80 foot canopy. The forest, however, became their 
ally. The basic requirement was shelter and these settlers had 
to hustle to get a cabin built, as the first year was the hardest. 
The great felled trees and the resultant cleared space 
constituted the material and site for the settler's first log cabin. 



During the initial year, the settler and his family lived mostly 
on government stores while awaiting their first crop sown 
among the stumps.^ 

The struggle for survival not only conditioned their bodies, 
but also sharpened the faculties of the settlers into a communal 
effort that brought its own reward in accomplishment and 
social intercourse. A large number settled throughout the 
Valley. Among them were Craftsmen who had seen the first 
light of Masonry either in Britain or in the early lodges of the 
western portion of Lower Canada. When these pioneers were 
comfortably settled in their homes and had time to indulge in 
those activities that had been part of their lives in their old 
country, the faithful brethren of the Craft began to assemble. 
They sought to perpetuate the work by having an organization 
in which Craft ceremonies could be exemplified under a 
Provincial Masonic charter. Masonic lodges sprang up in 
numerous small communities, some to thrive and others to fade 
into darkness. 

As Masonry spread its benign light up the river system, its 
first stop was Rideau Lodge No. 25, founded in Burritts 
Rapids, Upper Canada, in 1815. The idea for Rideau Lodge 
was conceived in 1814, when a petition was sent to R.W.Bro. 
William Jarvis, Provincial Grand Master, seeking a 
dispensation. The petition was signed by 1 2 Masons, members 
of Harmony Lodge No. 24, Edwardsborough, county of 
Grenville, some 40 miles distant from the site of the proposed 
new lodge. The three principal Officers and Secretary of 
Harmony Lodge signed the petition as sponsors of the new 

The distance at that time would have required a journey 
of three or four days' absence from home to attend a lodge 
meeting.^. As was then the custom, Rideau Lodge held its 
meetings in a tavern, owned by Abel Adams. ^ 

With support from Rideau Lodge, Masonry penetrated 
further into the wilderness of Upper Canada. First west to 



Perth, where, following several applications to the Grand 
Lodge of Upper Canada without having a reply, the brethren 
turned to the Grand Lodge of True and Accepted Ancient 
Masons, Lower Canada, which granted a dispensation on 
December 12, 1 8 1 8, to meet until a warrant could be obtained 
from England, with the Lodge to be known as True Britons} 
The Lodge remains active today, numbered 14 on the Register 
of Grand Lodge. Then, advancing north to the village of 
Richmond about 1820. 

In the year 1818, discharged soldiers from the 99th and 
100th Regiments of Foot established a military settlement in 
what is now Carleton County, after they had seen service in the 
War of 1812-1814. On being discharged in Quebec City, they 
took passage by boat to Montreal and then up the Ottawa 
River, disembarking just below the Chaudiere Falls in June of 
1818, at a location now occupied by the City of Ottawa. Here 
they made temporary homes for their families and then 
proceeded to cut a wagon road to their final destination, an area 
currently occupied by the Village of Richmond. It was, in 
every sense, a military settlement; men received half pay for 
several years, in addition to their land grant, which varied 
according to rank, from 100 acres to 800 acres. They also 
received tools, nails, window glass and other necessities for the 
construction of their homes. Twenty-one miles from Ottawa, 
the village was named for R.W.Bro. Charles Lennox, Duke of 
Richmond, who was Governor General of Canada at the time 
and who died near the village in 1819 from hydrophobia 
caused by the bite of a rabid fox, three months earlier at Sorel, 

Within two years, the faithfijl brethren of the Craft were 
meeting in a hotel, known as The Masonic Coat of Arms, kept 
by a Bro. Hill. Included in the group of former military settlers 
were soldiers of other regiments, including from the 89th, 
which had a Craft Lodge warranted by the Grand Lodge of 
Ireland. The original Charter was dated April 5, 1798, issued 



to the 2nd Royal Irish Fusiliers, but was lost when the 
Regiment's ship sank off the Dutch Coast in December 1805. 
The duplicate Warrant was cancelled in 1818, as the Grand 
Lodge had not received dues since 1 808. This did not appear to 
concern the Masons of Richmond, who used the Warrant for 
the first three years of the settlement, 1818, 1819 and 1820. In 
1819, R.W.Bro. Lennox visited the village and was said to 
have found fault with the brethren using this old Field Warrant. 
Efforts to have the Warrant legalized failed, so the brethren 
applied for and received a Dispensation to Work from The 
Grand Masonic Convention at Kingston dated April 29, 1821, 
granted by R.W.Bro. Ziba Phillips, and founded Richmond 
Lodge, using the working tools of Rideau Lodge No. 25. A 
second Dispensation to Work was issued in 1822, from the 
second Provincial Grand Lodge. 

How long Richmond Lodge survived is not known with 
certainty. The records of Richmond Lodge, the first in Carleton 
County, are very meager. Records show that brethren attended 
lodge in Richmond into the 1840's; by 1845, meetings were 
held only intermittently. The brethren seemed reluctant to close 
this lodge until another meeting place was available.^ 

In 1 846, a new lodge came into being in Kemptville, first 
as Kemptville No. 25, later as Kemptville No. 7, and currently 
working as Mount Zion Lodge No. 28. With this meeting place 
available, Richmond Lodge passed into darkness, and the 
brethren attended the new lodge in Kemptville. The Grand 
Masonic Convention under whose authority the Lodge had 
operated, ceased to function and the Lodge's Charter became 
non-operative. '° 

The Provincial Grand Lodge headed by William Jarvis 
came to an end with his death in 1817. The Grand Lodge of 
England ignored requests to select a new Provincial Grand 
Master for the Province of Upper Canada until the spring of 
1 822, when Simon McGillivray was appointed - a position he 
held until his death in June 1 840. Unfortunately, his extensive 



absences from Canada on business resulted in an even further 
decline in Masonic activity. A period of leadership apathy 
continued for some years, and Masonic activity became 
virtually dormant; no official records of proceedings exist from 
1826 to 1845. During this low ebb in Ontario Masonry, 
R.W.Bro. Ziba Phillips, a Brockville physician, sought to 
revive interest by reorganizing the Provincial body. It was 
never his intention to leave the jurisdiction of the Grand Lodge 
of England; in fact, a petition was forwarded to London 
requesting the appointment of a Provincial Grand Master. With 
no response from England, a third Convention was held in 
1844, at which the eight lodges attending organized the Grand 
Lodge of Free Masons, Canada West, and elected R.W.Bro. 
Phillips as Grand Master. This new Grand Lodge continued to 
operate for some years, but only in the eastern part of the 
province.'^ These earnest attempts to arouse interest in 
Masonic activity, however, did have a generally beneficial 
effect on the Craft during a period that might otherwise have 
seen its demise, and adds a degree of uniqueness to our 
Masonic roots here in Eastern Ontario. 

There is little doubt that Masonic brethren existed in 
Carleton Place prior to 1842. As early as 1822, there was an 
attempt to establish a lodge there in the form of a petition for 
a warrant to R.W.Bro. Ziba Phillips, Deputy Provincial Grand 
Master of the Second Provincial Grand Lodge of 1822. The 
Lodge was to be known as Morning Star - no records were 

Action was held in abeyance for twenty years before a 
further petition to form a lodge was made. It must be 
remembered, however, that this was a different era - the 
community of Carleton Place (then known as Morphy's Falls) 
had been carved out of the primeval forest. Lack of shelter, 
food and roads, merely bush trails, contributed to the long 
delay in taking more concrete action. Also, the 1820s and 
1830s were characterized by the turmoil leading up to the 



Rebellion of 1837 and the gradual granting of Responsible 
Government in Ontario. Furthermore, from 1822 to 1842, the 
Provincial Grand Lodge did not meet on a regular basis and 
there was no active Provincial Grand Master appointed by the 
Grand Lodge of England for years at a time. 

St. Francis Lodge No. 24, Smiths Falls, was granted its 
charter under dispensation in 1839. St. Francis Lodge and its 
members were only 20 miles away and became caught up with 
the zeal of a potential new lodge. The Masonic brethren of 
Carleton Place and district met on November 25, 1 842, at Bro. 
Murray Nowlan's Tavern. This meeting was attended by 
Master Masons who signed a petition for dispensation. After 20 
years of inaction, the petition was sponsored by St. Francis 
Lodge and was granted by the Second Grand Masonic 
Convention chaired by R. W.Bro. Ziba Phillips. An application 
for a warrant under the title Morning Star was made on 
December 6, 1 842; dispensation was granted on December 29, 
1842, but for St. John's Lodge. ^^ The first installation of St. 
John's Lodge was quickly set for January 20, 1843, and 
R.W.Bro. Phillips, acting as Installing Master, placed Bro. 
Brice McNeeley in the Chair of King Solomon. ^^ 

As early as 1844, St. John's Lodge made efforts to get a 
Charter from the Grand Lodge of England. After many tries, 
the members received a warrant on September 26, 1849, 
officially becoming St. John's Lodge No. 796 of Carleton Place 
on the Grand Registry of England. Other documents also refer 
to St. John's Lodge as No. 544 and No. 524. Records of the 
Provincial Grand Lodge refer to Carleton Place's St. John's 
Lodge No. 16}^ 

This situation was not unusual for the time. Between 1 822 
and 1855, lodges in Ontario holding their warrants from the 
United Grand Lodge of England had two numbers 
simultaneously: one on the Register of the Grand Lodge and a 
local number on the Register of the Provincial Grand Lodge. 
To further complicate the matter, every time a new Provincial 



Grand Master was named, a new set of local numbers was 
assigned. As a further source of confusion in the early years of 
our Grand Lodge, the numbers of extinct lodges were given to 
later affiliates. This practice had the following impact in the 
Valley: Wellington Lodge No. 52, Dunnville, a founding 
member of the Grand Lodge of Canada, had its warrant 
cancelled in 1865 - in 1872, its number was assigned to 
Dalhousie Lodge No. 571, ER (formerly No. 24, P.R.C.W.); 
and the warrant of Simcoe Lodge No. 63, Simcoe, which 
affiliated with the Grand Lodge of Canada in 1858, was 
cancelled in 1 863 and subsequently given to St. John's Lodge, 
Carleton Place, in 1872.^^ 

In September 1858, the Minutes of St. John's Lodge notes 
that a letter had been received from the Grand Lodge of 
Canada, which had been constituted three years earlier, with an 
invitation to join that Grand Lodge. A committee was 
appointed to investigate the possibilities of joining their 
brethren in Canada West. Their investigation was to go on until 
1872, with considerable heated discussions whenever the 
subject surfaced. In actual fact, the determination of the 
original committee's investigation came forward on December 
5, 1861, when a motion was made that St. John's Lodge join 
the Grand Lodge of Canada. An amendment was made to the 
motion that St. John 's Lodge remain firm in its allegiance to 
the Grand Lodge of England. After much debate, the question 
was held over to the next meeting, at which the original motion 
was withdrawn after the Master censured the mover and 
seconder. This motion lay fallow for nearly eleven years before 
St. John's Lodge quietly made application to join the Grand 
Lodge of Canada in March 1872. On May 5, 1872^^ St John's 
became St. John's Lodge No. 63 on the Grand Registry of 
Canada - a number that has become permanent. 

Lieutenant Colonel John By arrived to plan the Rideau 
Canal in 1 826, and set up camp across the Ottawa River from 
Wrightville. Construction of the canal took six years and 



brought a sudden influx of people in search of work: Scottish 
stonemasons; Irish labourers; English engineers; Montreal 
contractors; and lumbermen from the Ottawa Valley. By the 
time the canal was completed, Bytown, incorporated as a town 
in 1847, was an industrial centre, with all sites around the 
Chaudiere Falls occupied by sawmills and lumberyards to meet 
the need for Ottawa Valley white and red pine to fill the 
shipbuilding frenzy that accompanied the Napoleonic Wars. 

The first lodge in Bytown came into existence in 1 848 and 
was named after George Ramsey, the 9th Earl of Dalhousie, 
Second Governor General of Canada, Founder of Dalhousie 
University in Halifax, and Founding Father of the City of 
Ottawa. Dalhousie Lodge received its Warrant on May 16, 
1848, from the Third Provincial Grand Lodge under the 
direction of R.W.Bro. Allan MacNab, Provincial Grand 
Master, and was numbered 24 on its Register. It was originally 
numbered 835 on the Registry of the Grand Lodge of England 
in 1850 and was renumbered 571 in 1863.'^ After 24 years as 
a constituent lodge of the Grand Lodge of England, the 
members of Dalhousie Lodge decided to affiliate with the 
Grand Lodge of Canada and, on March 26, 1872, became No. 
52 on its Registry. ^^ 

In 1 854, a lodge began in North Gower Comers, under the 
name of North Gower Lodge No. 48 on the Registry of the 
Provincial Grand Lodge and No. 206 on the Registry of the 
Grand Lodge of England. Many Masons from the surrounding 
area, including Richmond, attended this lodge. It lasted for four 
years. After the Grand Lodge of Canada was formed in 1855, 
letters were sent to those lodges already in existence. They 
were requested to join the new Grand Lodge and instructed to 
turn in their Charters and Credentials. The Junior Warden, a 
Bro. Holden, was appointed to carry the Charter of North 
Gower Lodge to Toronto and receive a new one under the 
Grand Lodge of Canada. The history of the Grand Lodge of 
Canada indicates that North Gower Lodge was affiliated with 



that Grand Lodge and assigned the Number 48. What happened 
is not known, except that the Lodge apparently never took up, 
or operated under, the new Charter. It passed into history in 
1 858. The number 48 was reassigned to Madoc Lodge, Madoc, 
which was founded in 1854, when it affiliated with the Grand 
Lodge of Canada.'^ 

A dispensation to form Doric Lodge was issued on 
February 1 7, 1 855, by Sir Allan McNab, District Grand Master 
of the Provincial Grand Lodge of Canada West. The first 
meeting instituting the lodge was held on March 28, 1855, 
some seven months prior to the formation of the Grand Lodge 
of Canada. The United Grand Lodge issued a Warrant on 
August 20, 1855, and Doric was given the number 952 on the 
English Registry when its dispensation was confirmed. This 
number continued in use until the Provincial Grand Lodge of 
A.F. & A.M. of Canada West was dissolved in September 1 857 
and reformed as the Ancient Grand Lodge of A.F. & A.M. of 
Canada. The number was then changed to 49. The former No. 
952 was erased from the Roll of the United Grand Lodge of 
England and the original Warrant or Charter returned to that 
body on November 27, 1857. At that time, there were two 
Grand Lodge bodies in Ontario: The Grand Lodge A.F. & 
A.M. of Canada, headed by Grand Master William Mercer 
Wilson; and The Ancient Grand Lodge of A.F. & A.M. of 
Canada, headed by Grand Master Sir Allan McNab. The Grand 
Lodge under McNab was dissolved on July 14, 1858, with its 
constituent lodges, including Doric, simultaneously uniting 
with The Grand Lodge of Canada. Reassignment of numbers 
followed, with Doric receiving its current No. 58.*^ 

Renfrew was an industrious little settlement in 1859, a 
year after becoming incorporated as a village. Early that fall, 
ten members of the Craft sought to establish a lodge to 
coincide with the beginning of the village. This became reality 
when Renfrew Lodge No. 122 was granted a Dispensation 
signed by the first Grand Master, M.W.Bro. William Mercer 



Wilson. The initial meeting and organization under 
dispensation was held on December 19, 1859, at Munro's 
Hotel. A history of Renfrew written around the turn of the last 
century noted the success of the Lodge with the statement: Next 
to the Sons of Temperance, the Masonic Lodge is the oldest 
fraternal organization in Renfrew}^ 

Masonry continued its journey up the Ottawa River the 
following year, with the formation of Pembroke Lodge No. 128 
in the Town of Pembroke, some 38 miles northwest of 
Renfrew. On July 9, 1860, an emergent meeting was held for 
the purpose of receiving R.W.Bro. J. C. Frank, D.D.G.M. of 
Prince Edward District. Following the work of the evening, 
R.W.Bro. Frank read and presented a Dispensation to the 
brethren of Pembroke, after which he installed J. P. Moffat as 
Worshipful Master. The Lodge received its Charter three days 
later. Pembroke Lodge can proudly claim the distinction of 
having two Grand Masters from its membership: M.W.Bro. 
William R. White (1894-96) and M.W.Bro. James. C. Burritt 
(1905-07). Two other Past Masters of the Lodge went on to 
become Grand Masters in other Jurisdictions: M.W.Bro. S. M. 
Snedden, Grand Lodge of Alberta, and M.W.Bro. R. W. Duff, 
Grand Lodge of Saskatchewan.^^ 

Instituted on March 19, 1861, Mississippi Lodge held its 
first Regular Communication in Almonte on May 24, 1861, 
with Dr. William Mostyn serving as the first Master of the 
Lodge. While the genesis of Mississippi Lodge is lost in 
antiquity, it is probable that the initial thrust to form the lodge 
came from members of St. John's Lodge located in Carleton 
Place some eight miles away. The lodge had not received its 
Charter from Grand Lodge as at August 16, 1861, when a 
request was made to omit the name of one brother who decided 
not to join the lodge. As the Charter had still not been received 
at the time of the December 15th meeting, the Secretary was 
directed to write Grand Lodge to ascertain the cause of the 
delay. All is well that ends well; with the Warrant in hand, an 



Emergent Meeting was held on February 5, 1862, for the 
purpose of formally opening and recognizing Mississippi 
Lodge No. 147 and installing the Worshipful Master and 
investing the other Officers. Notwithstanding the concern over 
the delay in receiving the Charter, it was not until the meeting 
of March 6, 1868, that a motion was made and passed to have 
said Charter framed at lodge expense.^^ 

Prior to Ottawa being selected by Queen Victoria as the 
permanent capital of Canada, the location of the federal 
government alternated every four years between Quebec City 
and Toronto. On May 14,1861, the lodge room in Quebec City 
was opened and Civil Service Lodge was consecrated and 
constituted, with James Rowan, Past Master of St. John's 
Lodge, Kingston, installed as the first Worshipful Master. The 
lodge was comprised solely of civil servants. With the 
permanent shift of the government to Ottawa, Civil Service 
Lodge No. 148 also moved. The Lodge met at 18 Rideau 
Street, site of the current Rideau Centre, in close proximity to 
the Parliament Buildings. As these early members were, by 
necessity, civil servants, the brethren could easily attend lodge 
meetings after work on the second Tuesday of every month.^^ 

Although there had not been a lodge in Richmond for 
some years, the Masons of the village kept busy at many 
community activities. One group, who were also businessmen, 
traveled of necessity the 21 miles to Ottawa at least once a 
month and timed their visits to coincide with the meeting night 
of Doric Lodge No. 58, of which most were members.^"* One of 
these Richmond members of Doric Lodge was Rev. Charles 
Biggar Pettit, who was initiated on September 5, 1 860. He had 
arrived in Richmond in 1855 to become Rector of St. John's 
Anglican Church. On January 5, 1863, Bro. Rev. Pettit 
petitioned Doric Lodge to help the seven Chartering members 
establish a lodge in the Village of Richmond, situated on the 
Goodwood River (now known as the Jock River), which flows 
into the Rideau River on its way to the Ottawa; the petition was 



adopted unanimously. Of the seven Charter members, three 
were from Doric Lodge No. 58; two had been from North 
Gower Lodge No. 48 and one each from Corinthian Lodge No. 
59, Ottawa, and Renfrew Lodge No. 122. The fraternal 
connection between Doric Lodge and the brethren from 
Richmond culminated on June 3, 1863, when Doric Lodge 
agreed to Bro. Rev. Pettit's request that it forward a petition to 
Grand Lodge seeking authority for the establishment of a new 
lodge in Richmond. Dispensation to form a lodge, to be named 
Goodwood after the river, was granted on September 29, 1 863, 
and Bro. Rev. Pettit was installed as the first Master. 
Goodwood later took its place as No. 159 on the Registry of 
Grand Lodge.^^ 

When the old Richmond Lodge ceased to exist, the 
brethren placed their furnishings in storage, apparently with the 
faith that at some future time, a body of Masons would again 
come forward and fill the void, using many of the same 
Working Tools laid aside by their earlier brethren. Their faith 
was well founded when Goodwood Lodge was instituted to 
carry the torch of Freemasonry again in the Village of 
Richmond. However, in the interregnum, the Richmond 
brethren had presented Doric Lodge with the furniture that had 
been in storage since Richmond Lodge closed, as a tangible 
show of support for that lodge. As a further act of brotherhood 
between the two lodges, the brethren of Doric agreed on 
November 4, 1863, to grant Goodwood Lodge whatever 
surplus fiimiture they possessed; thus were returned to 
Richmond the contents of the earlier lodge that had been given 
to help Doric get established. 

Bytown was renamed Ottawa in 1855 and chosen as the 
capital of the Province of Canada in 1 857 and of the Dominion 
of Canada in 1867. These events led to two major new 
industries: construction, with the erection of the Parliament 
Buildings - the East and West Blocks and the original Centre 
Block, including the Library of Parliament - between 1 860 and 



1 866; and the federal public service. During the early part of 
1865, a group of Freemasons, who w^ere working on 
construction of the Parliament Buildings, assembled and 
resolved to seek formation of a new lodge in the City of 
Ottawa. As the majority of those present at the original meeting 
were builders, the name proposed for the new lodge was The 
Builders Lodge. R. W. Bro Robert Lyon, District Deputy Grand 
Master for the Central District, presented a petition to this 
effect to the Tenth Annual Communication of the Grand Lodge 
of Canada, which resulted in a Warrant being issued dated July 
13, 1865. W.Bro. Harry Augustus Sims was installed as the 
first Master of The Builders Lodge No. 177 on August 22, 

On January 9, 1868, the first meeting of Madawaska 
Lodge No. 196 was held in the upstairs room of a small 
building, known as the Engine House, situated on the 
Madawaska Bridge at Amprior, presided over by Bro. John 
Munro, the first Worshipful Master. The accommodation was 
very limited, neither convenient nor comfortable - but it was 
a beginning. The nine courageous, determined and dedicated 
Charter members who attended that meeting planted the tiny 
seed of Masonry in Amprior, a seed that took instant root and 
blossomed with the passage of time. The Lodge received its 
Warrant from Grand Lodge in January 1 869. 

Masonic commitments were taken seriously by the 
brethren of the day, as the following example demonstrates. 
One year before Madawaska Lodge was founded, three 
members of the Craft from Amprior journeyed the 18 miles to 
Almonte, where Mississippi Lodge was opened at 5:00 a.m. 
and then called off. Joined by several members from Almonte, 
the group traveled to Perth, some 30 miles distant, to attend a 
Masonic funeral. They then retumed to Almonte, closed the 
lodge and arrived back in Amprior at 6:00 a.m. the following 

On April 29, 1870, M. W.Bro. A. A. Stevenson, Grand 



Master, granted a Dispensation to organize a new lodge in the 
City of Ottawa, to be known as The Lodge of Fidelity. The 
petition seeking a Warrant of Constitution bore the signatures 
of 16 Master Masons, representing the following five Lodges: 
The Builders No. 177; Corinthian No. 59; Dalhousie No. 571 
ER; Doric No. 58; and Peterborough No. 155.^^ On July 14, 
1 870, Grand Lodge adopted the recommendation that a warrant 
be granted and on September 22nd, M.W.Bro. Stevenson 
constituted and consecrated the Lodge of Fidelity No. 231, 
consisting of 22 members, and then installed and invested its 
original Officers, including Bro. D. S. Eastwood as Worshipful 
Master. The following day, the Grand Master, assisted by other 
Grand Lodge Officers, laid the foundation stone of the new 
Court House and the Carleton County offices.^^ 

As the City of Ottawa continued to grow during the 
1870's, so did Masonry. Based on his assessment that the 
Worshipful Master and the lodge had proven competent to 
conduct the work, the D.D.G.M., R. W.Bro. Edward C. Barber, 
recormnended that Chaudiere Lodge be granted a Charter. The 
recommendation was accepted and a dispensation was issued 
on November 25, 1871; Chaudiere Lodge was instituted on 
December 11, 1871. The Lodge was warranted on July 11, 
1 872, and numbered 264 on the Grand Lodge Registry. Charter 
members of Chaudiere Lodge consisted primarily of members 
from Dalhousie Lodge No. 571 ER and The Builders Lodge No. 

Several factors led to the formation of Prince of Wales 
Lodge in Ottawa. One was the surrender of the Charter of 
Corinthian Lodge No. 59 in 1875, one of the oldest lodges in 
the City of Ottawa; the other was the withdrawal of a large 
number of brethren from The Builders Lodge in 1 877. The 
cause of this exodus was purported to have been temperance^ 
but lost in the passage of time is whether XhQpros or cons left. 
A clue, however, might rest in the fact that the namesake of the 
new lodge was reputed to have enjoyed the occasional libation! 



A meeting of interested brethren on July 16, 1878, proposed 
the formation of a new lodge, balloted for proposed Officers, 
including V. W.Bro. Samuel Rogers a;s Worshipful Master, and 
agreed upon a name. With agreement from Civil Service, The 
Builders and Chaudiere Lodges, an application was forwarded 
to Grand Lodge by the D.D.G.M. A Dispensation was received 
on December 6, 1878. The first regular meeting of Prince of 
Wales Lodge was held on December 12, 1878. At the regular 
meeting on October 9, 1879, the Warrant dated September 10, 
1 879, was read and the new lodge, numbered 371 on the Grand 
Register, was established and dedicated, and the Officers 
installed and invested by R. W.Bro. William Kerr, D.D.G.M.^^ 

To serve the needs of Masonry in Eganville and vicinity, 
a group of interested brethren decided in 1 894 to seek a Charter 
to establish a Masonic lodge in the village. This objective 
required the sponsorship and cooperation of an existing lodge 
that was willing to make the formal petition to the Grand 
Lodge of Canada. The sponsoring lodge would also supply 
from its membership the Officers of the proposed new lodge. 
Pembroke Lodge No. 128, located 22 miles away, assumed the 
role of sponsor, with seven of its members signing the petition, 
three of whom were designated as the Principal Officers of the 
proposed lodge.^^ 

R. W.Bro. E. Abbott Johnson, D.D.G.M., Ottawa Dist. No. 
1 6, organized the new lodge in Eganville, named Bonnechere 
Lodge, on November 20, 1894. On his arrival in Eganville, he 
found the new Master ill in bed. Although in a very weak 
condition, he was able to talk to R.W.Bro. Johnson and give 
him the information required regarding the new lodge. Bro. 
Johnson found the lodge room handsomely fitted up and 
fiimished, and was agreeably surprised with the progress that 
had been made. The ceremony of organizing the lodge was 
duly performed.^^ On July 1 9, 1 895, the necessary Charter was 
granted for the formation of Bonnechere Lodge, to be 
numbered 433 on the Register of Grand Lodge. R.W.Bro. 



Archibald Hood, the subsequent D.D.G.M., issued a 
dispensation for Bonnechere Lodge to install and invest its 
Officers. Notwithstanding his action, it is interesting to note 
that, in his report to the Annual Communication of Grand 
Lodge, Bro. Hood expressed his view that the financial 
standing of the Lodge was very bad and the prospects for the 
Lodge wQTQpoor. Bonnechere Lodge celebrated its centennial 
in 1995.^' 

One reason for Bonnechere Lodge's success in its early 
days was reported to be the positive impact that the railroad 
played. In the era of steam locomotives, various towns 
throughout the Valley became railroad centres, supplying the 
water necessary to keep the boilers operational. Many members 
of the Craft were employees of the railways, while other 
members found it convenient to travel by train to their lodge 
located some distance from home, or to visit other lodges that 
would not have been practical by other existing means of 
transportation. Typically, the brethren would arrive in town on 
the afternoon train, attend the evening meeting and return home 
on the morning train - often the local brethren billeted them. 
The reduction of rail service and finally the abandonment of 
feeder lines caused many Masons to seek employment 
elsewhere. Many became non-resident members and, in most 
cases, could no longer attend meetings. Conversion of 
locomotives to diesel power in the late '40s eliminated the need 
for pit stop facilities in Valley towns and the accompanying 
convenience of local train service. To a certain degree, the 
decline of railroad service coincided with the advent of 
convenient travel by motorcar, due to more reliable vehicles 
and an improved highway network. 

The village of Cobden is located on the current Trans 
Canada Highway, virtually equal distant from Eganville, 
Pembroke and Renfrew. While the distance between Cobden 
and any of those three neighbouring communities can be driven 
today in a half-hour or less, at the dawn of the twentieth 



century, the horseless carriage was only a curiosity and paved 
highways were but a figment of a vivid imagination. Twenty 
miles was a long and time-consuming distance to travel by 
horse and cart. Was it any wonder, then, that, in 1902, 21 
brethren belonging to Pembroke, Mattawa and Renfrew Lodges 
expressed a desire to start a new lodge in Cobden? On June 24, 
1902, Pembroke Lodge No. 128 granted the group permission 
to pursue formation of the new lodge. R.W.Bro. John Wilson, 
D.D.G.M., wrote to Grand Lodge requesting a Warrant of 
Constitution for a new lodge in Cobden. Grand Lodge gave 
permission on August 19, 1902, to proceed with forming the 
lodge Under Dispensation. A Warrant was granted at the 
Annual Communication in 1903, creating Cobden Lodge No. 

Situated some twelve miles from Mississippi Lodge No. 
147, Almonte, twelve brethren in the agricultural community 
of Carp, prosperous citizens carrying on their businesses in 
many occupations, affixed their signatures to a request to 
Grand Lodge for permission to form a new lodge. These 
Chartered members were granted their wish and Carleton 
Lodge U. D. was instituted on the afternoon of January 12, 
1 904, in the lodge room over the drug store in the Kidd Block. 
Bro. Edward Kidd, MP, of Goodwood Lodge No. 1 59, installed 
George N. Kidd as Worshipftil Master and invested the other 
Officers, and R.W.Bro. Dr. Clarey, D.D.G.M. of Ottawa 
District No. 16, invested the Officers with their respective 
badges. On October 4, 1 904, an emergent meeting was held for 
the purpose of the consecration of Carleton Lodge No. 465. In 
the absence of the Grand Master, R.W.Bro. Sydney Albert 
Luke, D.D.G.M. and future Grand Master, presided over the 
ceremony. ^^ 

The history of Masonry in the community of North Gower 
goes back much farther than that of Corinthian Lodge. As 
previously noted. North Gower Lodge existed in the Village 
from 1854 until 1858. 



A meeting was held on May 17, 1905, in the Temperance 
Hall to discuss the advisability of applying for permission to 
form a new lodge. Motions were passed that, if a Dispensation 
were granted, W.Bro. Clarke Craig, a member of Goodwood 
Lodge No. 159, would be elected as the first Worshipful 
Master and that the new lodge at North Gower would take its 
name from Corinthian Lodge No. 59 that had operated in 
Ottawa, but which had gone into darkness. Fourteen Masons 
signed the petition. 

A Dispensation to form the lodge was granted by 
M.W.Bro. Benjamin Allen, Grand Master. The first meeting 
was held on September 8, 1905, in the Temperance Hall, for 
the purpose of installing and investing the Officers, which was 
officiated by R.W.Bro. Garrell, D.D.G.M. The next meeting 
was held on October 13, 1905, in the newly constructed hall 
that was to serve as the Lodge's meeting place until it was 
forced through declining interest to surrender its Charter in 
2000 and go into darkness. That Charter signifying the status 
of Corinthian Lodge No. 476 as a fiilly sanctioned Masonic 
lodge was dated July 18,1 906 and signed by M.W.Bro. Burritt, 
Grand Master.^^ 

In 1905, a number of Master Masons, primarily from 
Henderson Lodge No. 383 in Winchester, met in Russell and 
fourteen signed a petition to Grand Lodge seeking dispensation 
to institute a new lodge in the village. Dispensation was 
granted on March 1 6, 1 906. The first meeting was held on June 
6, 1906, for the ceremony of instituting the new Lodge. A 
special meeting was called on September 30, 1907, to dedicate 
and consecrate the Lodge; all of the leading Officers of Ottawa 
District No. 16 were present. In total, 19 members and 42 
visitors signed the Tyler's Register. It was at this meeting that 
the Lodge received its Charter, designating it as Russell Lodge 
No. 479.^' 

Beachburg had a Masonic lodge named Enterprise Lodge 
and numbered 310 on the Register of Grand Lodge. It 



functioned in the Village from 1874 until 1881, when it went 
into darkness. Thirty-two years later, the local Masons were 
anxious to try again. A new lodge was instituted in rooms 
rented on the top floor of the Orange Hall on September 1 , 
1913, presided over by the D.D.G.M., R.W.Bro. M. H. Steele, 
who read the proclamation and dispensation from Grand Lodge 
authorizing the brethren at Beachburg to conduct a lodge of 
Masonry Under Dispensation. There was never a question of a 
name for this lodge; it was considered a continuation of, or at 
least a successor to, the original Enterprise Lodge of the 
village. R.W.Bro. Steele proceeded with the installation of Bro. 
Albert Munroe as Worshipfril Master and the investiture of 
W.Bro. George Forbes, the former Master of Enterprise Lodge 
No. 3 1 0, as Immediate Past Master, and the rest of the Officers. 
An Emergent Meeting was called for October 5, 1914, for the 
purpose of constituting, consecrating and dedicating Enterprise 
Lodge No. 516. R. W. Bro Thomas Shanks, the subsequent 
D.D.G.M. of Ottawa District No. 16, conducted the ceremony, 
concluding with the installation and investiture of the Officers, 
who remained the same as at the constitution of the Lodge the 
previous September. 

One of the ideas promoted in the current Brother-to- 
Brother Program is to ensure that the lodge meeting ends at a 
reasonable hour, so that the brethren might enjoy a social 
period with one another before heading home. While there is 
no specific proof, October 5, 1914, at Enterprise Lodge may 
well have been the genesis of that recommendation. The 
dedication meeting in the afternoon was considered an 
Emergent Meeting of the Lodge, even though it was held on 
the date for the Regular Meeting. The Emergent meeting 
opened at 3:00 p.m. and closed at 5:45 p.m., following the 
dedication of the Lodge and the installation and investiture of 
the Officers. That meeting was followed by a banquet served 
on the ground floor of the Orange Hall, at the conclusion of 
which, visiting brethren from Ottawa, Pembroke, Cobden, 



Eganville and Shawville Lodges expressed their 
congratulations to the members of Enterprise Lodge on their 
achievement. The Regular Meeting was held that evening. One 
resolution passed during the business portion was that Bro. 
Henry Davies would be kept in good standing while serving 
with the British Expeditionary Force. Bro. Davies was likely 
the first man from Beachburg to enlist for service in World 
War I, which he fortunately survived and retained his 
membership until his death in 1945. After the business of the 
lodge was concluded, two candidates were initiated and another 
passed to the Second Degree. The meeting closed at midnight. 
R.W.Bro. Shanks persevered to the finish - he had to - the 
evening meeting was his Official Visit to the Lodge!^^ 

Masonry has always consisted of a cross-section of 
society. Its major strength is that, within the lodge room, these 
men of diverse backgrounds and professions all meet on the 
level as equals - doctors, lawyers, and hidian Chiefs; kings, 
princes, presidents and astronauts, as well as representatives 
from virtually every other profession and trade have joined 
Masonry and contributed to its world-wide strength. A 
microcosm of the cosmopolitan nature of this truth can be seen 
in the creation of these latter two lodges. 

The first Principal Officers of Russell Lodge No. 479 
were: Worshipful Master, Bro. David Wishart, a carpenter; 
Senior Warden, Bro. Philip Proudfoot, a dentist; Junior 
Warden, Bro. William McKeown, a merchant. The other 
Officers were also prominent members of the community, and 
included a minister, a doctor, a bank manager and successful 
businessmen in the Village.^^ 

The first Worshipful Master of Enterprise Lodge No. 516, 
Beachburg, Bro. Albert Munroe, was a farmer; the Senior 
Warden, Bro. W. F. Weedmark, was a miller; and the Junior 
Warden, Bro. John Cameron, was a farmer. Of the other 16 
Charter members, seven were farmers, and the rest were 
comprised of a doctor, a dentist, a civil engineer, a minister, a 



banker, a teacher, a lineman, a blacksmith and a machine 

On March 5, 1914, R.W.Bro. Steele, D.D.G.M., instituted 
Hazeldean Lodge under a Dispensation granted by Grand 
Lodge at its Annual Communication held in Ottawa in July 
1913. The first, and subsequent meetings until July 1914, were 
held at the Orange Hall in Hazeldean while the present lodge 
building was being constructed. Total cost for that building was 
$3,180, of which $1,060 was for furniture and $150 for the lot 
and legal fees. This property now sits squarely in the middle of 
the residential housing boom of the Kanata section of the 
amalgamated City of Ottawa, just beyond the shadow of the 
Corel Centre. The Lodge was opened at 2:30 p.m. on October 
9, 1914, when R.W.Bro. Shanks, D.D.G.M., duly constituted, 
consecrated and dedicated Hazeldean Lodge, numbered 517; 
Bro. J.A. Cummings was installed as Worshipful Master and 
the other Officers were invested. The 1 8 Chartered Members 
were from Goodwood Lodge No. 159, Richmond. A newspaper 
account of the first meeting noted that these members for many 
years had: evinced their zeal for Masonry by driving to their 
mother lodge, a distance often miles, often through roads and 
weather verging on the unpas sable (sic)...?^ 

After a 45 -year hiatus during which the Valley gained 
seven new lodges. Freemasonry in the City of Ottawa finally 
experienced further growth with the creation of a new lodge. 
Several Masons residing on the Britannia Line and meeting on 
streetcars going to and returning from the City discussed 
starting a lodge in Westboro. On June 27, 1914, M. H. Steele, 
D.D.G.M. of Ottawa District 16, received an application from 
20 brethren to form a lodge, to be known as Ionic Lodge. He 
recommended the petition to the Grand Master.'^^ The Grand 
Master concurred and Thomas Shanks, the following D.D.G.M. 
of Ottawa District 1 6, instituted Ionic Lodge U D on December 
9, 1914 Ceremonies to constitute, consecrate and dedicate 
Ionic Lodge No. 526 occurred on October 13, 1915.^^ 



By then, however, the world had been plunged into the 
dark days of the First World War; while it lasted four years, it 
changed lives forever. Many young members of the Craft and 
many others who might well have asked to join remained in 
Europe, buried in massive cemeteries devoted to fallen 
Canadian troops. It was five years before Masons in Ottawa 
sought dispensation to form a new lodge, a year after the 
cessation of hostilities. 

Lodges must have structures within which Masons can 
meet. An important landmark in Ottawa Masonic history 
occurred on May 31, 1888, when R.W.Bro R. J. Walkem, 
Deputy Grand Master, acting for the Grand Master, dedicated 
the new Masonic Hall on Sparks Street. On the same day, he 
unveiled the monument on the Masonic burial plot at the 
Beechwood Cemetery. 

A disastrous fire on December 3, 1896, destroyed the 
lodge rooms, including records, fiimiture and regalia. 
Temporary quarters were found in the Oddfellows Hall until 
the Grand Master, M.W.Bro. William Gibson, dedicated new 
lodge rooms at 140 Albert Street on May 19, 1898; M.W.Bro. 
John Ross Robertson, P.G.M., presented a Volume of the 
Sacred Law, Working Tools and Gavels. 

The concept of erecting a suitable new Masonic Temple 
for Ottawa had been discussed for a number of years. These 
efforts reached fruition when the stately edifice at 1 1 1 Metcalfe 
Street opened on Feb. 10, 1914, the cornerstone having been 
laid on Oct. 12, 1912, by M.W.Bro. Aubrey White, Grand 
Master."^^ The laughter and camaraderie that reverberated 
through the new building rang hollow, for, in a few months, 
Canada would be involved in The War to End All Wars. This 
brought to a halt 20 years of unprecedented growth in the 
building of Ottawa, which saw the construction of the Royal 
Mint, the Public Archives (currently the home of the Canadian 
War Museum), the Victoria Memorial Museum, the Union 
Station, the Carnegie Library and the Chateau Laurier."^^ 



The new Temple had three floors and a basement hall that 
sat 400 for dinner and included a large kitchen. The building 
boasted of one of the first elevators in Ottawa - a cage-like 
device that shot out sparks in its latter life and no one was 
certain on which floor they were arriving, or if they would even 
arrive at all! The Order of the Eastern Star and Rainbow Girls 
were situated on the first floor, along with several commercial 
establishments. Craft lodges met on the second floor, which 
also held a fine lounge with billiard tables and a library. The 
third floor was used by other concordant bodies and for lodge 
emergent meetings. After 61 years, however, the grand new 
building became just a tired old structure. The general exodus 
of members and potential candidates to the suburbs, 
complicated by the lack of parking in the dovmtown core, 
caused the old building to be viewed with growing distain. This 
led to construction of the new Masonic Building at 2140 
Walkley Road, which opened in October 1976 and is currently 
home to thirteen Ottawa lodges. Serving the five lodges in the 
west end of the City is the Masonic Building at 430 Churchill 
Avenue, a renovated former school. 

Masonic lodges were established during the nineteenth and 
early twentieth centuries in communities throughout the 
Ottawa Valley far enough apart so as not to encroach on each 
other's territory, but close enough to avail the opportunity for 
an interested man to join a lodge within the length of his 
personal cable tow. Much like the Pony Express, lodges of that 
era were strategically located to most effectively serve the 
cause and meet the dictates of existing modes of transportation. 

Today in the two Ottawa Districts, 3 1 lodges meet from 
Russell in the southeast to Pembroke in the northwest. Besides 
Ottawa, there are lodges in Richmond, Hazeldean, Carp, 
Almonte, Carleton Place, Amprior, Renfi-ew, Cobden, 
Beachburg and Eganville. Many of these smaller communities 
owe their early existence to the lumber trade that created vast 
fortunes for many industrialists as the land was transformed 



from the once impenetrable forest to rich garden- and dairy- 
farm land. The many rivers beside which these towns were 
built also provided the power to run saw-, grist- and textile- 
mills. Lumber, farming and milling provided the livelihood of 
the residents, and each town still possesses magnificent old 
mansions, in varying degrees of repair, as testimony to the 
fortunes that had been made in the nineteenth and early 
twentieth centuries. With the exception of Atomic Lodge No. 
686, which was instituted in Deep River in 1957 and relocated 
to Pembroke in 1 996 to become a Daylight Lodge, however, 
the lodges in these towns were all instituted between 1 843 and 
1914. With the exception of Atomic Lodge, no lodge has been 
instituted in the Valley outside of the City of Ottawa since the 
beginning of the First World War. 

In all. Masonry has been active in the Valley for over 200 
years. The existing 31 lodges serve some 3,000 Masons who 
pay allegiance to the Grand Lodge of Canada in the Province 
of Ontario, many of whom have served both Grand Lodge and 
its Board of General Purposes with distinction over the years. 
Several Valley Lads have served as Grand Master, including: 
M.W.Bro. William R. White, 1894-1896; M.W.Bro. James H. 
Burritt, 1905-1907; M.W.Bro. Sidney Albert Luke, 1915-1917; 
M.W.Bro. John A. Dobbie, 1939-1941; M.W.Bro. Clarence M. 
Pitts, 1959-1961; and M.W.Bro. Howard O. Polk, 1981-1983. 
The Valley can also claim a transplanted Westerner as its 
adopted son in the person of our Deputy Grand Master, 
R.W.Bro. Donald H. Mumby, and patiently awaits his 
ascension to the Chair of King Solomon this July. 



Post Script 

On May 27, 2003, Rideau Lodge No. 595, instituted on 
January 12, 1922, amalgamated with Chaudiere Lodge No. 
264. M.W.Bro. Terence Shand, Grand Master, presided at the 
ceremony, assisted by R.W.Bro. Donald H. Mumby, Deputy 
Grand Master. Combining the individual strengths of each 
lodge has enabled one active lodge to emerge for the benefit of 
the brethren of both. This change means that each of the two 
Ottawa Districts now consists of 1 5 lodges. 


1 Whence Come We? Freemasonry in Ontario 1764-1980, edited by R.W.Bro. 
Wallace McLeod, pages 12, 21-24 History of Freemasonry in Canada From its 
Introduction in 1749, by John Ross Robertson, PGM, Volume I, pages 179-182, 
published by George A. Morang & Company Ltd., Toronto, 1900 Carleton Saga, by 
Harry and Olive Walker, page 9, published by The Runge Press Limited, Ottawa, 
Ontario, 1968 

2 Early Freemasonry in Richmond and Goodwood Lodge No. 159AF&A.M1819- 
1989, compiled by V.W.Bro. A. E. Harrington, Lodge Historian, page 9 

3 Carleton Saga, page 9 

4 History of Freemasonry in Canada, Volume I, page 912 

5 Carleton Saga, page 424 

6 History of Freemasonry in Canada, Volume I, pages 1 138-1 140 

7 Early Freemasonry in Richmond and Goodwood Lodge No. 1 59 AF & A.M 1819- 
1989, pages 22, 23 

8 Ibidem, page 23 

9 Whence Come We? Freemasonry in Ontario 1764-1980, page 54 

10 Ibidem, page 55 

1 1 The History of St. John's Lodge No. 63, 1843-1993, by V.W.Bro. G. A. Sandy 
Docker, Lodge Historian, pages 1 -3 

12 Ibidem, page 7 

13 Whence Come We? Freemasonry in Ontario 1764-1980, pages 243, 244 

14 Register of the Grand Lodge of Ancient Free and Accepted Masons of Canada 

15 Whence Come We? Freemasonry in Ontario 1764-1980, page 64 

16 Early Freemasonry in Richmond and Goodwood Lodge No. 159 AF & A.M 
1819-1 989, page 23 Doric Lodge and Masonry in Canada, by D. S. Robertson, pages 

17 Renfrew Lodge No. 122, 1859-1959 - A Century of Progress, compiled by 
R.W.Bro. H. H. Dymond, PDDGM, page 9 



18 Pembroke Lodge No. 128, Dedicating a New Temple, Saturday, May 16, 1981, 
pages 8, 9 

19 A History of Mississippi Lodge No. 147, Almonte, Covering the Period from 
March 19, 1861 to December 3 1 , 1993, compiled by L. G. William Chapman, pages 

20 Civil Service Lodge No. 148 - 1861 to 1999, compiled by W.Bro. C. S. L. Lund, 
Lodge Historian, pages 1, 4 

21 Early Freemasonry in Richmond and Goodwood Lodge No. 159 AF & A.M 
1819-1989, pages 23, 24 

22 Early Freemasonry in Richmond and Goodwood Lodge No. 1 59 AF & A.M 
1819-1963, compiled by V. W.Bro. A. E. Harrington, Lodge Historian, pages 13-18 

23 The Builders' Lodge AF & A.M No. 177, 1865-1965, compiled by V. W.Bro. 
Edward G. Wight, page 3 

24 The First 100 Years of Madawaska Lodge, paper by V. W.Bro. H. G. Brittle, 
Lodge Historian 

25 Lodge of Fidelity No. 231, 1870-1995, 125 Years, page 3 

26 Lodge of Fidelity No. 231, 1870-1970, 100 Years of Lodge History, pages 3, 4 

27 Prince of Wales Lodge 371 AF «& A.M, Diamond Jubilee 1879-1939, compiled 
by W.Bro. Herb. J. Sykes, Lodge Secretary, first four pages of High-Lights and 

28 History of Bonnechere Lodge AF & A.M No. 433, paper prepared by V. W.Bro. 
Howard Green 

29 Proceedings of the Grand Lodge of Canada in the Province of Ontario - 1895, 
page 2 1 7 

30 Proceedings of the Grand Lodge of Canada in the Province of Ontario - 1896, 
pages 191,200 

3 1 Information provided by W.Bro. Allan g. Valliant, W. M., Cobden Lodge No. 

32 History of Carleton Masonic Lodge 1904-1970, by John C. Hopkins, pages 1-4 

33 History of Corinthian Lodge No. 476, North Gower, 1905-1973, by R. W.Bro. 
Mel Scobie, page 7 

34 Presentation on the History of Russell Lodge No. 479, by W.Bro. Lome MacRae, 
April 17,2000 

3 5 History of Enterprise Lodge AF & A.M, Beachburg, 1 874- 1 88 1 , No. 3 1 G.R.C., 
1913-1963, No. 516, G.R.C., by V. W.Bro. Allan R. Singleton, pages 4-6 

36 Hazeldean No. 517 A.F. & A.M. - The First Sixty Years (A Diary of the Years 
1914 to 1974), page 5 

37 Proceedings of the Grand Lodge of Canada- 1914, page 248 

38 Ionic Lodge AF & A.M No. 526 G.R.C. in Ontario, Historical Highlights, 1914- 
1989, pages 2-5 

39 Lodge of Fidelity No. 231, 1870-1970, 100 Years of Lodge History, pages 4-6 

40 Civil Service Lodge No. 148 - 1881 to 1999, page 9 




Past Grand Steward 

Cambridge Masonic Temple, Cambridge, Ontario 

Wednesday, September 17, 2003 


The theme adopted by M.W.Bro. Terence Shand during 
his term of office was Back to Basics. The ongoing work of 
Freemasons, the history of our previous accomplishments and 
those dedicated Masons who showed great leadership in 
forming lodges are important. Our various outreach projects 
are impressive and meritorious. Non-Masons can identify 
with such good works. 

To me, Back to Basics means that we should be ever 
mindful of the concepts and the core values presented by the 
authors of the ritual. They were so important to the authors 
that without them, the future of Freemasonry would not be 
Freemasonry as we know it. 

In 1996, r was advised by M.W.Bro. Durwood I. 
Greenwood, Past Grand Master of the Grand Lodge of 
Canada in the Province of Ontario, to learn the General 
Charge in the Book of Installation because it was the best 
lecture in Masonry. It was good advice and a challenge. After 
acquiring this new knowledge, I began to reflect on the 
summary statement that to attain the chief point in 
Freemasonry we should endeavour to be happy ourselves and 
to communicate that happiness to others. 



My research into this interesting statement resulted in this 

Dr. Tom Morris, who holds a Ph.D. in both Philosophy 
and Religious Studies from Yale University and who served 
as Professor of Philosophy at Notre Dame for 1 5 years writes: 

Happiness is a deeply rooted notion and is widely 

Aristotle observed that happiness does not consist in 
pastimes and amusements, but in various activities? 

Albert Schweitzer said / don 't know what your destiny 
will be, but one thing I know; the only ones among you who 
will be really happy are those who have sought and found 
how to serve? 

I believe that communicating happiness means being 
involved, growing in knowledge to understand and fulfill our 
purpose in life and sharing it with others. 

Let us examine various authoritative sources to 
understand this concept: 

The Masonic Ritual or as it is labeled The Work serves as 
a starting point. 

At the conclusion of the JW's lecture it is stated that it is 
but a summing up of what has been intimated in this 
explanation, to say that the fundamental principles of Ancient 
Free Masonry are Brotherly Love, Relief and Truth. Brotherly 
Love and Relief are often tangible things that we can readily 
identify and appreciate. The Truth is an intangible that is not 
generally well understood. An understanding of the Truth is 
basic to establishing happiness and communicating it to 

W. L. Wilmshurst in The Meaning of Masonry advises 
that the Truth whether expressed in Masonry or otherwise, is 
at all times an open secret."^ We have to be open to it, and we 
need to make it available to others. It's one of the four 
foundations of human excellence and lasting happiness.^ The 



religions of the world, though all aiming at teaching truth, 
expresses that truth in different ways. One, therefore, should 
look at the similarities in the message, not the differences.^ (in 
their religion). Masonry is not associated with one particular 
religion; to be considered a worldwide organization, it must 
be acceptable to all faiths. 


Scholar's have studied the concept of happiness for a 
hundred years. Happiness was a major issue in early Greek 
philosophy and several later philosophical schools. There is 
a World Database of Happiness that is directed by Ruut 
Veenhoven, Erasmus University, Rotterdam. Happiness is 
defined for their purposes as the degree to which an 
individual judges the overall quality of his life-as-a-whole 
positively, in short: how well one likes the life one lives. New 
methods for empirical research opened the possibility to test 
theories of happiness and to identify conditions for happiness 
inductively. Their website advises that efforts to understand 
human happiness have absorbed a lot of thought. This 
instigated a lot of research that has not yet crystallized into a 
sound body of knowledge on happiness. 

Webster's Dictionary: Happiness generally suggests a 
feeling of contentment. 

V.O.S.L.: We are admonished to make a daily advance- 
ment in Masonry. The V.O.S.L. has many passages of 
scripture relating to happiness. God's law demands that we 
have a willing and happy heart. The E. A lecture describes the 
Bible as a book in which God reveals more of His Holy Will 
than by any other means. An examination of Nave's Compact 
Topical Bible outlines many passages of scripture for 
Happiness.^ But, in reading the subject outline one learns that 
there is a fork in the road. Happiness is classified into two 
categories, true and false: 

True happiness is long-lasting and eternal. 



False happiness is short-term, no longer than our earthly 

In the beginning ^o/w the Bible^ Good News Bible - 
Today's English Version, we read: After God created woman, 
man and woman were united and became one. This is our first 
indicator of true happiness. As we all know, the cunning 
snake interfered with this arrangement. In Genesis 1, we read 
about light being made available to mankind so that we can 
grow in knowledge and understand God's purpose for us on 

False Happiness 

The following passages of scripture from the V.O.S.L. 
explains through parables what is considered false happiness. 
These passages advise the student to avoid these practices if 
he expects to gain lasting happiness. If a man is not happy, he 
cannot communicate true happiness to others. 

1 Happiness that is limited to this life. In Luke 16:25 
Abraham tells a story about Lazarus, a poor man, who 
suffered terribly on earth but now enjoys himself in heaven 
while the rich man who was happy on earth, is isolated from 
God and suffers much pain after dying. 

2 In Ecclesiastes 2:1 it is written / decided to enjoy myself 
and find out what happiness is, but I found out that this is 
useless. It is easy to become disillusioned. We often forget 
that man's knowledge is limited. Only the G.A.O.T.U. is all- 
knowing, all-seeing. Every Mason must learn the meaning of 
Masonry to grow in joy and happiness. A Mason must be 
concerned about the time when his mortal existence ends. 

3 If you are wealthy, are you happy? Sorry, happiness that 
is derived from wealth does not last. It melts away like the 

4 Man sometimes derives his happiness from his power. In 
Psalm 37:35, 36 it is writtQn I once knew a wicked man who 
was a tyrant: he towered over everyone like a cedar of 



Lebanon; but later I passed by, and he wasn 't there; I looked 
for him, but I could not find him. There have been numerous 
powerful leaders whose grip on authority has been taken from 
them and now they are only names in the pages of history. 

True Happiness 
Let us look at what true happiness is or those things that 
each Mason should emulate to gain contentment and prepare 
himself for life hereafter: 

1 One of the best passages of scripture I have found to 
provide direction for mankind is Ecclesiastes 3:12, so I 
realized that all we can do is be happy and do the best we can 
while we are still alive. All of us should eat and drink and 
enjoy what we have worked for. It is God's gift. Every Mason 
should realize that his time in this world is limited. He should 
steadily pursue learning how to be happy. It is not unusual to 
see people who feel guilty about possessing too many worldly 

2 I have already referred to Brotherly Love as part of the 
summary statement in the E.A. lecture. Psalm 133:1 describes 
Brotherly Love by saying How wonderfiil it is, how pleasant, 
for God's people to live together in harmony! Happy people 
spread happiness. 

3 In our Help-2-Hear program we are doing good works. 
Proverbs 14:21 advises that if you want to be happy, be kind 
to the poor. In Matthew 5: 3 to 9 the Beatitudes describe what 
true happiness is. I commend that reading to your attention. 

4 And finally, in the Book of Proverbs 16:20 we read Pay 
attention to what you are taught, and you will be successful; 
trust in the Lord and you will be happy. I believe that it is 
necessary to say, once again, that learning the meaning of 
Masonry as presented to us in the ritual is critical for every 
Mason to achieve happiness. 

We ask new candidates Do you believe that God will 
punish vice and reward virtue? Do you place trust in God? 



R. W.Bro. Rev. Dr. Forrest D. Haggard in Clergy and The 
Craft writes^ no part of its ministry (i.e. Freemasonry) has 
been more noble, no principle of its teachings has been more 
precious than its age-long and unwavering demand for the 
right and duty of every soul to see that light by which no man 
was ever injured, and that Truth which makes him fi'ee. We 
need truth like we need air, or food or water. '^ 

General Charge: 

The General Charge in the Ceremony of Installation and 
Investiture of Officers of a Lodge as compiled by M. W.Bro. 
Otto Klotz (Hon. P.G.M.) advises that we should have one 
aim to please each other and unite in the grand design of 
being happy and communicating happiness. 

From his paper on the General Charge, R. W.Bro. 
Raymond S. J. Daniels recited the story of Benjamin Franklin 
when interrupted by a heckler who said those words don 't 
mean anything. Where 's all this happiness you say it [the 
American Constitution] guarantees us? Franklin retorted. The 
Constitution only guarantees the American people the right 
to pursue happiness; you have to catch it your self ^^ So it is 
with each one of us. 

The Greeks were idealists who were seeking after truth, 
for they believed that truth is the means to happiness. ^^ In his 
book Life Is Tremendous, ^^ the author, Charlie Jones states 
I'm convinced that there is no way to learn to be a motivated 
person without being totally involved and committed to 
whatever you are engaged in! 

Dr. Victor Frankl, a holocaust survivor, stated the reason 
so many people are unhappy and seeking help to cope with 
life is that they fail to understand what human existence is all 
about. Until we recognize that life is not just something to be 
enjoyed, but rather a task that each of us is assigned, we 11 
never find meaning in our lives and never truly be happy. 



Francis Hutcheson,'"* author of How The Scots Invented 
The Modern World, created a vision of a free society. The 
ultimate goal of this liberty was happiness. We attain it by 
helping others to be happy. Christianity's rules teach us how 
to act in the world, so that we can make as many others happy 
as possible.'^ 

This poem written by Major H.H. Lawson of the Salvation 
Army, Johnson City, Tenn. '^ describes Personal Satisfaction: 

We are all blind until we see 

That in the human plan 
Nothing is worth the making 

If it does not make the man. 
Why build these cities glorious 

If man unbuilded goes? 
In vain we build the work unless 

The builder also grows. 

Dr. Tom Morris, whom I referred to earlier made the 
following observation: Everyone needs a sense of union with 
something greater than the self Whether it is something as 
exalted as a mystical sense of union with God, or a 
naturalistic sense of continuity with all the world, or it is as 
humble as a sense of family at home, or belonging at work, 
we all need to feel a sense of connectedness with something 
larger. This affects our experience of the world and is crucial 
for our attainment of happiness}^ He continues, happiness is 
not the same thing as pleasure. And it 's not the same thing as 
personal peace. It is, as Aristotle believed, an activity. It is 
participation in something that brings fulfillment. It is 
engagement in a worthy enterprise. It is, ultimately, 
productive .^^ 

Benjamin Franklin said, happiness depends more on the 
inward Disposition of mind than on outward Circumstances. ^^ 



And lastly, if you see a man who is humble himself, who 
is peaceful with his faith in God, and who is happy with his 
station in life, you are observing a man who can communicate 
happiness to all he meets. In plain view in every lodge the 
letter "G" is suspended over the altar that alludes to the 
G.A.O.T.U., to Whom we must all submit, and Whom we 
ought humbly to adore, provides a symbol and a constant 
reminder where to find true happiness, peace and comfort. 
Before we can communicate happiness, we must find 
happiness ourselves. 

I like this statement: / asked God to give me happiness. 
God said: 

No. I give you blessings; 
Happiness is up to you. 

' Philosophy For Dummies, Tom Morris, PhD., page 321 
^ Philosophy For Dummies, Tom Morris, PhD., page 321 
^ Wisdom From World Religions, Sir John Templeton, page 123 
^ The Meaning of Masonry, 5th Edit., 

L. Wihnshurst, PGR, N.Y. page 9 
^ Philosophy For Dummies, Tom Morris, PhD., page 105 
^ The Meaning of Masonry, 5th Edit., 

L. Wihnshurst, PGR, N.Y. page 28 
^ Nave's Compact Topical Bible by the Zondervan Corporation, page 194 
* Good News Bible, Today's English Version, all passages of scripture 
^ Clergy and the Craft, Rev. Forrest D. Haggard, D.D., Page 29 
'^ Philosophy For Dummies, Tom Morris, Ph.D, page 47 
'^ General Charge Paper, R.W.Bro. Raymond S. J. Daniels, page 16 
'^ What The Bible Is All About, by Henrietta C. Mears, page 343 
'^ Life Is Tremendous, Charlie Tremendous Jones 
''* How The Scots Invented The Modem World, Arthur Herman, page 83 
'^ How The Scots Invented The Modem World, Arthur Herman, page 77 
'^ Clergy and the Craft, Rev. Forrest D. Haggard, D.D. Page 137 
^^ Philosophy For Dummies, Tom Morris, PhD., page 109 
'^ Philosophy For Dummies, Tom Morris, PhD., page 321 
'^ Philosophy For Dummies, Tom Morris, PhD., page 321 



A Lecture by BRUCE BINNIE, D.D.G.M. 

in Lodge Te Henui No. 281, G.R.N.Z. 

New Plymouth, New Zealand 

July 7, 2003 

Worshipful Master and Brethren, a few weeks ago now I 
gave a lecture to the Taranaki Daylight Lodge. I deliberately 
kept the style and topic light, however I did have in mind a 
definite message when I gave the presentation. Later, when I 
reviewed how the presentation went, I was left with the 
distinct feeling that my main theme may not have been clearly 
picked up by some of the brethren. The fault was mine, for 
not sufficiently emphasizing the key message. In order to 
avoid the same problem this evening I have decided to tell 
you upfront exactly what I'm driving at. My key message is: 
we need to make opportunities to talk to people about the 

One of the most effective methods of advertising is by 
word of mouth. We need to be creative in finding ways to talk 
to people about Freemasonry. I thought that tonight I would 
give you a little case study of what someone else has done. 
Please just relax and bear with my ramblings, they do have a 

What I am attempting to do is place this case study in a 
context so that you can assess the impact it could have on a 



Having been married to a Canadian, I have a strong 
association with Canada, and try to travel there at least once 
every two years, if I can. Now, I have a good number of 
friends over there and among them is a longtime friend of my 
in-laws whom I will call George (because that is his name). 
George is a Mason. He keeps a steady supply of Masonic 
material flowing over to me and among the material he sends 
me is a newsletter called the Masonic Interpreter. 

This is a very special newsletter for a select group of 
Masons who are involved with a small settlement called 
Black Creek Pioneer Village, and Black Creek Pioneer 
Village itself is such a special place that I would like to tell 
you about it. 

The last time I was in Canada George was determined that 
he and I were going to go out to Black Creek for the day at 
some time during my stay. Well, we eventually set the day 
and in due course George turned up at the house to pick me 
up. It was a beautiful day in early Fall, there were a few fluffy 
clouds in the blue sky which was streaked with the vapour 
trails of high flying aircraft. The air had that little bit of 
crispness about it that says winter's on its way - but don't 
worry, it won't be here today. We hopped into the car (I did 
remember to get into the passenger seat) and then headed off 
through the busy streets of Toronto. The traffic in Toronto is, 
to use a Canadian phrase, something else! Fortunately we 
didn't need to get onto Yonge Street in the really meaningful 
traffic but we headed away from the centre of the 
metropolitan area towards the boundary of North York which 
is one of the cities comprising the Toronto metropolis. 

After about a half hour drive we were heading west along 
Steeles Avenue when the York University came up on the left 
and shortly after a signpost indicated that we should turn left 
to get to Black Creek Village. So we did. In a few moments 
we were in a parking area, George put his official parking 



permit in the window and we headed off into an 
inconspicuous modem building. Nothing like the grand 
multistory buildings so prevalent around the city but 
definitely nothing like a village. 

George lead the way inside and after introducing me the 
lass in the ticket office (I think he knows all the ladies by 
name), we headed off past the souvenir shop with its first few 
customers, walked by the restaurant through one of the 
multiple glass doors across the end of the building and 
stepped out into another world. The air was still crisp. The 
birds were chirping away in the maple trees. Leaves starting 
to turn to yellows and reds with their fall colours rustled in 
the breeze and occasionally fluttered down onto the dusty clay 
road. Every now and then a squirrel would scuttle across a 
grassy meadow and up a tree then skip off through the 
branches; at a rate that would make any monkey green with 

The atmosphere of the place was tranquil, there was no 
rush at all, life moved at a leisurely pace, because, the year 
was roughly 1 860. 

Black Creek Pioneer Village is a living museum. George 
and I walked along the boardwalk into the town, he told me 
who we would meet, and where, and that he hoped that so and 
so would be here today so that I could meet them. Just a short 
distance up Main Street we reached a two-storey wooden 
building; the tinsmith's shop. We stopped for a few moments 
to look at the lanterns hanging in the window, the jugs and 
various other metal artifacts on display. The tinsmith himself 
was working away behind the counter punching holes in a 
sheet of metal which would become the windshield on a new 
lantern that he would sell to a customer later. The tools of his 
trade were all on display, from the marking-out scribers to the 
various punches and cutting tools. If you asked him he would 
explain what he was doing, how the tools were used and tell 



you all about his trade, because he really worked at his trade 
and he knew it well. 

As we strolled on up the boardwalk a wagon drawn by 
two Clydesdales passed us, horse brasses jingling, wheels 
rumbling on the clay road. On the deck of the cart a bunch of 
children, all about 10 years old, squealing and waving and 
generally doing what kids do. The difference was that some 
were dressed in clothes that went out of fashion about a 
hundred years ago. They were from the village school just 
around the comer. The school building is just what you would 
expect it to be, a wooden building with split shingle roof and 
a bell tower. It could have been lifted right out of the set of a 
movie. Inside there were the old wooden desks and a chalk- 
board. The children were from a Toronto school. For a day 
they were actually going to school as their great-great-great 
grandparents may have done if they had lived in Canada in 
1860. They wore period clothes, they did their lessons on 
slates and they were having some serious fiin. Just along from 
where we were passed by the wagon we came to the smithy. 

It was everything that you would imagine, coals glowing 
in the forge, strange iron- working implements strewn around 
the shop and a jovial blacksmith hammering away at a horse- 
shoe on his anvil. There was another group of children there 
too, all quite fascinated with the process of forging the 
horseshoe, asking questions so fast that the blacksmith could 
hardly keep up with them, taking in the dingy surroundings 
and all the equipment. After a few minutes they moved off 
They seemed to lack the disciplined, hand-in-hand departure 
one would expect of children in 1 860, it was more of a case 
of head 'em up, move 'em out. However, eventually, the result 
was similar. 

Once the turmoil had subsided I took the opportunity to 
talk to the blacksmith myself. We talked for quite a while, I 
was intrigued by a large collection of different styles of 



horseshoes hanging on the wall, it must have caused quite a 
few questions I suspect. The smithy spent the time to explain 
what each was used for and why. There is a simple brilliance 
behind some of the designs, something that as technology has 
changed we no longer seem to appreciate. 

One horseshoe in particular stood out from the others. It 
was a strange looking shoe, built up, with several sturdy metal 
hoops, to lift a horse's hoof a couple of inches off the ground. 
As there was no written explanation by it I asked the smithy 
what the purpose of the shoe was. He explained that this shoe 
was used to assist the healing process when a horse dislocated 
its shoulder. After the joint had been relocated, a shoe of this 
type would be put on the animal. But, not on the injured leg 
as you might expect, instead, it would be placed on the 
opposite leg. The reason for this was to force the horse to 
bend its uninjured leg thereby throwing its weight onto the 
injured leg. The weight shift kept the ball of the joint firmly 
seated in its socket until healing was complete brilliant. I left 
the smithy with some new knowledge that I am sure that I 
would have bypassed if there had just been a dusty display 
with a caption underneath. The fact that there was no caption 
but there was the opportunity to talk to a real blacksmith 
while he plied his trade made it all the more interesting and 

We walked on around the village looking at the various 
activities taking place. Among them a woman, sitting in her 
cottage, spinning wool and explaining the process of dyeing 
using the natural colouring materials available, such as 
nettles, which give a distinctive green to the fibre; the flour 
mill which uses a water wheel and stone grinders to grind 
wheat. The mill produces a small amount of flour each week 
and this is used in the cooking in the village. 

In a wooden residence another woman showed how to 
make decorative tiles and let people get hands on. Then there 



was the printing shop and the seamstress and her husband, the 
clockmaker, with all the tools and technology of his trade. A 
large vegetable garden was growing behind these cottages 
supplying fresh produce when it was in season. Altogether 
this was a wonderful display, very thoughtftilly put together 
to provide an idea of lifestyles in the 1 9th century. 

We had by this time completed a circuit of the main area 
of the village and were walking back up the road alongside 
the picket fence surrounding the rear of the tinsmith's 
workshop. George stopped at a picket gate, and opening it 
said that we could go upstairs for a view over the whole area. 
We entered the side door of the building, but instead of 
walking into the workshop we ascended a narrow creaking 
staircase against the rear wall. At the top of the stairs there 
was a window looking out over the road we had just walked 
along and below this, a visitors' book. 

The best view of the village, however, was from the front 
part of the building. George ushered me through a door into 
the adjoining room and we stepped into the neatest little jewel 
of a Lodge Room you are ever likely to see anywhere. A room 
possibly half the size of the one we are in now, looking so 
familiar with its small pavement, pedestal. Sacred Volume, 
three chairs in the East and a neat little Secretary's desk in the 
N.E. Comer. The Wardens' chairs were placed exactly where 
you would expect them to be, each with a small circular table 
alongside which carried a column and gavel. The tracing 
boards were openly displayed on the walls and the V.O.S.L. 
lay closed on top of its pedestal with three bookmarks visible 
embroidered with initials E.A., F.C. and M.M. respectively. 

Behind the Secretary's Desk was a man who appeared to 
be the Secretary. George then introduced me to his friend 
Bums Anderson, who was just catching up on his paperwork. 
Bums and George are members of that group of Masons I 
mentioned earlier, they are called Masonic Interpreters, 



volunteers whose task it is to greet visitors to the Lodge 
Room and provide explanations and instruction to them. 

An opportunity has been created to actually speak to the 
public about Freemasonry and it is carried out within the 
context of a Lodge room as well. These brethren are very 
knowledgeable and perform a fine public relations role for the 
craft as a whole, because the visitors they talk to are not just 
locals but are from all parts of the globe. We here in New 
Zealand may even benefit from their efforts. During the time 
I was there visitors from Germany arrived to take a long look 
around, a group of about half a dozen children came in, and 
were in awe when they were invited to sit in the old chairs. 

Looking in the visitors' book I found comments from 
England, the U.S.A., and even Australia and New Zealand. It 
was fascinating watching Bums and George greeting visitors 
and seeing the visitors leave with more of an understanding of 
what we do and our purpose. Perhaps some of those children 
who visited may be may have their curiosity sparked enough 
to wonder about us when they are older. Who can say for 
certain what the outcome will be, but surely it must be 
positive for the Craft. 

The Masonic Interpreters do a wonderful job, they are all 
volunteers with a depth of experience. They have workshops 
in interpretation to ensure that their skills in keeping that 
critical link with the public are up to scratch. According to 
their October 1999 newsletter they counted at least nine 
octogenarians in their number, still visiting the village 
regularly and passing their knowledge to those who drop in. 
I think you will understand the reason why I titled this lecture 
Black Creek Communications^ because here is a shining 
example of the way it is possible to communicate with the 

As for the view from the Lodge Room, it was delightful. 
I looked down the main street at the trees turning to their 



autumn colours, across to Daniel Strong's grain bam (behind 
which were the chicken house and piggery - complete with 
residents). Directly across the road at the side was Henry 
Snider' s cider mill and on the road itself a scramble of 
children, all after the apples that George was handing out over 
the picket gate. 

This was an idyllic scene on a beautiftil fall afternoon, but, 
there was one thing that bugged me. Who had been chewing 
on the bottoms of the window frames, and why? For a 
distance of roughly eight inches upwards fi'om the window 
sills the frames around the panes of glass were terribly 
chewed and splintered. Well it appears that the culprit was 
Brother Chipmunk who was inadvertently locked in one night 
and attempted to escape by the South, North and Eastern 
entrances (it seems that he uses windows as entrances). From 
the extent of the damage it appears that in his distress. Brother 
Chipmunk applied his chisel-like teeth with indefatigable 
exertion to the task at hand. An example to us all. 

Soon after, George and I walked back through those glass 
doors into the 20th Century (it's hard to believe that this is 
already Last Century). We had a good look through the gift 
shop and then headed back to the car to do battle once more 
with the afternoon traffic. The year 1 860 was a long time ago 
but it is comforting to know that it is still just round the 
comer at the Black Creek Pioneer Village. 

It is interesting to note brethren, that of all the areas on 
display in the village, the Masonic Lodge Room is the only 
one that has survived in the outside world in an unchanged 
form, just the same as the room we are in now. That is 
something to take great pride in. We have something that is 
durable, something that is appropriate to all times. Let us keep 
communicating that message to our community. 

I would like you to think back to my conversation with the 
blacksmith and how we discussed the unusual horseshoe. I 



did not have that incident written down anywhere to draw on 
as I needed it to write a lecture. I recalled it from my memory, 
two years after the event. The details were almost as clear as 
when it was first explained. The reason that I was able to do 
that was because I first asked the question of the smithy and 
then he gave me his clear, enthusiastic explanation - he made 
it interesting. It so intrigued me that it stuck in my mind. 

Now, if there had simply been a dirty old horseshoe 
hanging on the wall with a typed explanation underneath, I 
doubt that I would have remembered it more than a few days 
at best. However, because of the way the smithy made it 
interesting the incident stuck in my mind. I have no doubt at 
all that the explanations that Bums, George and all the other 
Masonic Interpreters give to visitors at the Black Creek 
Pioneer Village will stick in their minds far better than any 
static display ever would. 

To sum up, there are really two simple lessons for us from 
all this 

• We must make opportunities to talk to 
people about Freemasonry 

• When we talk to them we must make it 
positive and interesting. 

Worshipful Master and Brethren, I hope that this lecture 
has been of use to you. I realize that it may be a bit unusual in 
its form, but I tried to make it interesting, so perhaps you will 
be able to recall its message. 

Editorial Note: 
In a memo to our Heritage Lodge Brother George Gunn, a Masonic 
Interpreter at Black Creek, Bruce Binnie stated: 

The lecture was very well received by the Brethren of 
The Taranaki Daylight Lodge No. 455 and many other 
Lodges. They were very interested to find out what was 
happening elsewhere regarding the promotion of Free- 
masonry, and I must say they were very impressed with 
the efforts made at Black Creek Pioneer Village. 



We have been notified of the following members of 

The Heritage Lodge No. 730 G.R.C. 

Who have Passed to the Grand Lodge Above 

(since previous publication of names of our deceased) 



Doric Lodge No. 121 
December 4, 2002 



University Lodge No. 496, Toronto 

June 19, 2003 


Memorial Lodge No. 652, Toronto 

June 28, 2002 


Trent Lodge No. 114, Trenton 

November 14, 2002 



Orient Lodge No. 705, Toronto 

December 27, 2001 

We give thanks for the privilege of knowing them 
and sharing in their lives 



We have been notified of the following members of 

The Heritage Lodge No. 730 G. R. C. 

Who have Passed to the Grand Lodge Above 

(since previous publication of names of our deceased) 



Garden Lodge No. 641 
July 31, 2001 


North York 

Prince of Wales Lodge No. 630, Toronto 

May 13, 2003 



Brougham Union Lodge No. 269, Toronto 

September 14, 2003 


Mt. Moriah Lodge No. 727, Brampton 

October 1,2003 


Temple Lodge No. 324, Hamilton 

February 13,2003 

We give thanks for the privilege of knowing them 
and sharing in their lives 



1978 Jacob Pos 

1979 K. Flynn* 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker f 

1983 Balfour LeGresley 

1984 David C. Bradley 

1985 C. Edwin Drew 

1986 Robert S. Throop 

1987 Albert A. Barker 

1988 Edsel C. Steen t 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough t 

1992 Frank G. Dunn 

1993 Stephen H. Maizels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1997 George A. Napper 

1998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

2002 Donald A. Campbell 

* Demitted t Deceased 


Jnatttiitfb: ^tpitmhet 21. 1977 
(Eonsttttttfb: ^fptnnbfr 33. 107^ 


Chips Editor/Marketing Edmund V. Ralph, Don Mills 416-447-4152 

Proceedings Editor John F. Sutherland, Woodstock 519-537-2927 

Information/Dunlop Award . . . Donald B. Kaufman, Kitchener 519-893-3526 

Finance Raymond Bush, Burlington 905-632-8393 

Black Creek Masonic Heritage E. J. Burns Anderson, Toronto 41 6-247-7967 

Masonic Heritage Corporation Robert S. Throop, Oshawa 905-723-0622 

Twenty-Fifth Anniversary C. Edwin Drew, Agincourt 416-412-2912 


Western Ontario Roger J. Gindon, London 519-434-9030 

Central/Northern Ontario Glenn H. Gilpin, Creemore 705-466-2185 

Eastern Ontario Leonard Harrison, Peterborough 705-750-1309 

Toronto Districts John P. McLaughlin, Toronto 416-282-3083 

Niagara/Hamilton Area E. Warren Lay, Beamsville 905-563-7609 

Ottawa/Eastern/St. Lawrence Noel Gondek, Ottawa 613-725-1555 

Northern Ontario Districts Alex Gray, Sudbury 705-522-3398 



Worshipful Master Carl M. Miller 905-728-8638 

Oshawa, Ontario 
Immediate Past Master . Donald A. Campbell 905-471-8641 

Markham, Ontario 

Senior Warden John H. Hough 905-875-4433 

Milton, Ontario 

Junior Warden Ebrahim Washington 416-281-3464 

Scarborough, Ontario 

Chaplain W. Douglas Mitchell 613-472-3616 

Marmora, Ontario 

Treasurer Duncan J. McFadgen 905-634-7559 

Burlington, Ontario 

Secretary Samuel Forsythe 905-831-2076 

Pickering, Ontario 

Assistant Secretary George F. Moore 519-846-9100 

Elora, Ontario 

Senior Deacon Victor V- Cormack 705-789-4187 

Huntsville, Ontario 

Junior Deacon Peter F. Irwin 905-885-2018 

Port Hope, Ontario 
Director of Ceremonies William C. Thompson 705-786-0405 

Little Britain, Ontario 

Inner Guard Raymond S. J. Daniels 519-578-3815 

Kitchener, Ontario 

Senior Steward Brian E. Bond 905-797-3266 

Campbellcroft, Ontario 

Junior Steward Michael Ikonomidis 905-668-9930 

Whitby, Ontario 

Organist Donald E. Schatz 705-292-7414 

Bridgenorth, Ontario 

Historian P. Ramond Borland 519-579-5075 

Kitchener, Ontario 

Tyler Kenneth D. Fralick 905-666-3954 

Whitby, Ontario 

Auditors: Kenneth G. Bartlett, Belwood, Ontario 
Ronald T. Stinson, Brantford, Ontario 



ANDERSON, E- J. Burns 004